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Bhagavad-gītā As it Is — El Bhagavad-gītā Tal y como es
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यत्रोपरमते चित्तं निरुद्धं योगसेवया ।
यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति ॥ २० ॥
सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम् ।
वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वत: ॥ २१ ॥
यं लब्ध्वा चापरं लाभं मन्यते नाधिकं तत: ।
यस्मिन्स्थितो न दु:खेन गुरुणापि विचाल्यते ॥ २२ ॥
तं विद्याद्दु:खसंयोगवियोगं योगसंज्ञितम् ॥ २३ ॥
yatroparamate cittaṁ
niruddhaṁ yoga-sevayā
yatra caivātmanātmānaṁ
paśyann ātmani tuṣyati
sukham ātyantikaṁ yat tad
buddhi-grāhyam atīndriyam
vetti yatra na caivāyaṁ
sthitaś calati tattvataḥ
yaṁ labdhvā cāparaṁ lābhaṁ
manyate nādhikaṁ tataḥ
yasmin sthito na duḥkhena
guruṇāpi vicālyate
taṁ vidyād duḥkha-saṁyoga-
viyogaṁ yoga-saṁjñitam
WORD BY WORD — PALABRA POR PALABRA
| yatra |  | in that state of affairs where | | | | uparamate | | cease (because one feels transcendental happiness) | | | | cittam | | mental activities | | | | niruddham | | being restrained from matter | | | | yoga-sevayā | | by performance of yoga | | | | yatra | | in which | | | | ca | | also | | | | eva | | certainly | | | | ātmanā | | by the pure mind | | | | ātmānam | | the Self | | | | paśyan | | realizing the position of | | | | ātmani | | in the Self | | | | tuṣyati | | one becomes satisfied | | | | sukham | | happiness | | | | ātyantikam | | supreme | | | | yat | | which | | | | tat | | that | | | | buddhi | | by intelligence | | | | grāhyam | | accessible | | | | atīndriyam | | transcendental | | | | vetti | | one knows | | | | yatra | | wherein | | | | na | | never | | | | ca | | also | | | | eva | | certainly | | | | ayam | | he | | | | sthitaḥ | | situated | | | | calati | | moves | | | | tattvataḥ | | from the truth | | | | yam | | that which | | | | labdhvā | | by attainment | | | | ca | | also | | | | aparam | | any other | | | | lābham | | gain | | | | manyate | | considers | | | | na | | never | | | | adhikam | | more | | | | tataḥ | | than that | | | | yasmin | | in which | | | | sthitaḥ | | being situated | | | | na | | never | | | | duḥkhena | | by miseries | | | | guruṇā api | | even though very difficult | | | | vicālyate | | becomes shaken | | | | tam | | that | | | | vidyāt | | you must know | | | | duḥkha-saṁyoga | | of the miseries of material contact | | | | viyogam | | extermination | | | | yoga-saṁjñitam | | called trance in yoga | | |
TRANSLATION — TRADUCCION
 | In the stage of perfection called trance, or samādhi, one’s mind is completely restrained from material mental activities by practice of yoga. This perfection is characterized by one’s ability to see the Self by the pure mind and to relish and rejoice in the Self. In that joyous state, one is situated in boundless transcendental happiness, realized through transcendental senses. Established thus, one never departs from the truth, and upon gaining this he thinks there is no greater gain. Being situated in such a position, one is never shaken, even in the midst of greatest difficulty. This indeed is actual freedom from all miseries arising from material contact.
| | En la etapa de perfección denominada trance, o samādhi, la mente de uno se restringe completamente de las actividades mentales materiales por la práctica del yoga. Esta perfección se caracteriza por la habilidad de ver el yo con la mente pura y el deleitarse y regocijarse en el yo. En ese estado de gozo, uno se sitúa en una felicidad trascendental ilimitada, que se logra a través de los sentidos trascendentales. Establecido así, uno nunca se aparta de la verdad y al obtener esto piensa que no hay mayor ganancia. Estando situado en tal posición, uno nunca se desconcierta, ni siquiera en medio de la dificultad más grande. Esta es la verdadera libertad de todas las miserias que surgen del contacto material.
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PURPORT — SIGNIFICADO
| | By practice of yoga one becomes gradually detached from material concepts. This is the primary characteristic of the yoga principle. And after this, one becomes situated in trance, or samādhi, which means that the yogī realizes the Supersoul through transcendental mind and intelligence, without any of the misgivings of identifying the self with the Superself. Yoga practice is more or less based on the principles of the Patañjali system. Some unauthorized commentators try to identify the individual soul with the Supersoul, and the monists think this to be liberation, but they do not understand the real purpose of the Patañjali system of yoga. There is an acceptance of transcendental pleasure in the Patañjali system, but the monists do not accept this transcendental pleasure, out of fear of jeopardizing the theory of oneness. The duality of knowledge and knower is not accepted by the nondualist, but in this verse transcendental pleasure – realized through transcendental senses – is accepted. And this is corroborated by Patañjali Muni, the famous exponent of the yoga system. The great sage declares in his Yoga-sūtras (4.33): puruṣārtha-śūnyānāṁ guṇānāṁ pratiprasavaḥ kaivalyaṁ svarūpa-pratiṣṭhā vā citi-śaktir iti.
| | Mediante la práctica del yoga, uno se desapega gradualmente de los conceptos materiales. Esta es la primera característica del principio de yoga. Después de esto uno se sitúa en el trance, o samādhi, lo cual significa que el yogī percibe la Superalma a través de la mente y la inteligencia trascendentales, sin ninguno de los recelos de identificar al yo con el Yo Supremo. La práctica del yoga, se basa más o menos, en los principios del sistema de Patañjali -Algunos comentaristas desautorizados tratan de identificar el alma individual con la Superalma y los monistas piensan que esto es la liberación, pero ellos no comprenden el verdadero propósito del sistema de yoga de Patañjali. En el sistema de Patañjali existe una aceptación del placer trascendental, pero los monistas no aceptan este placer trascendental por temor a poner en peligro la teoría de la unidad. La dualidad del conocimiento y el conocedor no es aceptada por el no dualista, pero en este verso, se acepta el placer trascendental, percibido a través de los sentidos trascendentales. Esto lo corrobora Patañjali Muni, el famoso exponente del sistema yoga. El gran sabio declara en sus Yoga-sūtras (4.33): puruṣārtha-śūnyānāṁ guṇānāṁ pratiprasavaḥ kaivalyaṁ svarūpa-pratiṣṭhā vā citi-śaktir iti.
| | | This citi-śakti, or internal potency, is transcendental. Puruṣārtha means material religiosity, economic development, sense gratification and, at the end, the attempt to become one with the Supreme. This “oneness with the Supreme” is called kaivalyam by the monist. But according to Patañjali, this kaivalyam is an internal, or transcendental, potency by which the living entity becomes aware of his constitutional position. In the words of Lord Caitanya, this state of affairs is called ceto-darpaṇa-mārjanam, or clearance of the impure mirror of the mind. This “clearance” is actually liberation, or bhava-mahā-dāvāgni-nirvāpaṇam. The theory of nirvāṇa – also preliminary – corresponds with this principle. In the Bhāgavatam (2.10.6) this is called svarūpeṇa vyavasthitiḥ. The Bhagavad-gītā also confirms this situation in this verse.
| | Este citi-śakti, o sea la potencia interna, es trascendental. Puruṣārtha significa religiosidad material, desarrollo económico, gratificación de los sentidos, por último el intento de llegar a ser uno con el Supremo. El monista denomina kaivalyam a esta «unidad con el Supremo». Pero de acuerdo a Patañjali este kaivalyam es una potencia interna o trascendental, por la cual la entidad viviente llega a ser conocedora de su posición constitucional. En las palabras del Señor Caitanya, este estado de cosas se denomina ceto-darpaṇa-mārjanam, o sea la limpieza del espejo impuro de la mente. Esta «limpieza» es realmente la liberación, o bhava-mahā-dāvāgni-nirvāpaṇam. La teoría del nirvāṇa - también preliminar - corresponde a este principio. En el Bhāgavatam (2.10.6), se le llama svarūpeṇa vyavasthitiḥ. El Bhagavad-gītā también confirma esta situación en este verso.
| | | After nirvāṇa, or material cessation, there is the manifestation of spiritual activities, or devotional service to the Lord, known as Kṛṣṇa consciousness. In the words of the Bhāgavatam, svarūpeṇa vyavasthitiḥ: this is the “real life of the living entity.” Māyā, or illusion, is the condition of spiritual life contaminated by material infection. Liberation from this material infection does not mean destruction of the original eternal position of the living entity. Patañjali also accepts this by his words kaivalyaṁ svarūpa-pratiṣṭhā vā citi-śaktir iti. This citi-śakti, or transcendental pleasure, is real life. This is confirmed in the Vedānta-sūtra (1.1.12) as ānanda-mayo ’bhyāsāt. This natural transcendental pleasure is the ultimate goal of yoga and is easily achieved by execution of devotional service, or bhakti-yoga. Bhakti-yoga will be vividly described in the Seventh Chapter of Bhagavad-gītā.
| | Después del nirvāṇa, o sea la cesación de lo material, existe la manifestación de las actividades espirituales o servicio devocional al Señor, conocido como Conciencia de Kṛṣṇa. En las palabras del Bhāgavatam, svarūpeṇa vyavasthitiḥ: esta es la «verdadera vida de la entidad viviente.» Māyā, o la ilusión, es la condición de vida espiritual contaminada por la infección material. La liberación de esta infección material no significa la destrucción de la posición eterna original de la entidad viviente. Patañjali también acepta esto con sus palabras kaivalyaṁ svarūpa-pratiṣṭhā vā citi-śaktir iti. Este citi-śakti, o placer trascendental es la verdadera vida. Esto se confirma en los Vedānta-sūtras (1.1.12) como meta del ānanda-mayo ’bhyāsāt. Este placer trascendental natural es la meta definitiva del yoga y se alcanza fácilmente mediante la ejecución del servicio devocional o bhakti-yoga. El bhakti-yoga se describirá vívidamente en el Capítulo Siete del Bhagavad-gītā.
| | | In the yoga system, as described in this chapter, there are two kinds of samādhi, called samprajñāta-samādhi and asamprajñāta-samādhi. When one becomes situated in the transcendental position by various philosophical researches, he is said to have achieved samprajñāta-samādhi. In the asamprajñāta-samādhi there is no longer any connection with mundane pleasure, for one is then transcendental to all sorts of happiness derived from the senses. When the yogī is once situated in that transcendental position, he is never shaken from it. Unless the yogī is able to reach this position, he is unsuccessful. Today’s so-called yoga practice, which involves various sense pleasures, is contradictory. A yogī indulging in sex and intoxication is a mockery. Even those yogīs who are attracted by the siddhis (perfections) in the process of yoga are not perfectly situated. If yogīs are attracted by the by-products of yoga, then they cannot attain the stage of perfection, as is stated in this verse. Persons, therefore, indulging in the make-show practice of gymnastic feats or siddhis should know that the aim of yoga is lost in that way.
| | En el sistema del yoga, tal como se describe en este capítulo, hay dos clases de samādhi, llamados asamprajñāta-samādhi y asamprajñāta-samādhi. Cuando uno se sitúa en la posición trascendental mediante diversas investigaciones ftlosóficas, se denomina asamprajñāta-sairüidhi. En el asamprajñāta-samadhi ya no hay ninguna relación con el placer mundano, porque entonces uno es trascendental, nunca es desalojado de ella. A menos que el yogī sea capaz de alcanzar esta posición, no tendrá éxito. La presunta práctica de yoga actual, la cual comprende diversos placeres de los sentidos, es contradictoria. Un yogī que gusta del sexo y la intoxicación es una cursilería. Aun aquellos yogīs que están atraidos por los siddhis (perfecciones) en el proceso del yoga, no están situados perfectamente. Si los yogīs son atraídos por los subproductos del yoga, entonces no pueden alcanzar la etapa de perfección tal como se afirma en este verso. Por lo tanto, las personas que se entregan a la práctica exhibicionista de hazañas gimnásticas o siddhis, deben saber que en esa forma se pierde la finalidad del yoga.
| | | The best practice of yoga in this age is Kṛṣṇa consciousness, which is not baffling. A Kṛṣṇa conscious person is so happy in his occupation that he does not aspire after any other happiness. There are many impediments, especially in this age of hypocrisy, to practicing haṭha-yoga, dhyāna-yoga and jñāna-yoga, but there is no such problem in executing karma-yoga or bhakti-yoga.
| | En esta era, la mejor práctica de yoga es la Conciencia de Kṛṣṇa, la cual no es motivo de desconcierto. Una persona consciente de Kṛṣṇa es tan feliz en su ocupación que no aspira a ninguna otra felicidad. Existen muchos impedimentos, especialmente en esta época de hipocresía, para practicar haṭha-yoga, dhyāna-yoga y jñāna-yoga, pero no existe ese problema para ejecutar karma-yoga o bhakti-yoga.
| | | As long as the material body exists, one has to meet the demands of the body, namely eating, sleeping, defending and mating. But a person who is in pure bhakti-yoga, or in Kṛṣṇa consciousness, does not arouse the senses while meeting the demands of the body. Rather, he accepts the bare necessities of life, making the best use of a bad bargain, and enjoys transcendental happiness in Kṛṣṇa consciousness. He is callous toward incidental occurrences – such as accidents, disease, scarcity and even the death of a most dear relative – but he is always alert to execute his duties in Kṛṣṇa consciousness, or bhakti-yoga. Accidents never deviate him from his duty. As stated in the Bhagavad-gītā (2.14), āgamāpāyino ’nityās tāṁs titikṣasva bhārata. He endures all such incidental occurrences because he knows that they come and go and do not affect his duties. In this way he achieves the highest perfection in yoga practice.
| | Mie ntras existe el cuerpo material, uno tiene que satisfacer las demandas del cuerpo que son comer, dormir, defenderse y aparearse. Pero una persona que está en bhakti-yoga puro, o sea en la Conciencia de Kṛṣṇa, no excita los sentidos mientras satisface las demandas del cuerpo. Más bien acepta las necesidades básicas de la vida, haciendo el mejor uso de una mala ganga y disfruta de la felicidad trascendental en Conciencia de Kṛṣṇa. Es insensible a los sucesos ocasionales -tales como accidentes, enfermedades, escasez y aun la muerte de un pariente muy querido- pero está siempre alerta para ejecutar sus deberes en la Conciencia de Krsna o bhakti-yoga. Los accidentes nunca lo desvían de su deber. Como se afinña en elBhagavad-gītā (2.14): āgamāpāyino ’nityās tāṁs titikṣasva bhārata. El soporta todos esos sucesos ocasionales debido a que sabe que vienen y se van y no afectan sus deberes. De esta manera él alcanza la perfección más elevada en la práctica d el yoga.
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