Skip to main content
Library » Bhagavad-gītā As It Is » Chapter Thirteen

TEXT 13

VERZ 13

Devanagari

Devanagari

ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्न‍ुते ।
अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ॥ १३ ॥

Text

Besedilo

jñeyaṁ yat tat pravakṣyāmi
yaj jñātvāmṛtam aśnute
anādi mat-paraṁ brahma
na sat tan nāsad ucyate
jñeyaṁ yat tat pravakṣyāmi
yaj jñātvāmṛtam aśnute
anādi mat-paraṁ brahma
na sat tan nāsad ucyate

Synonyms

Synonyms

jñeyam — the knowable; yat — which; tat — that; pravakṣyāmi — I shall now explain; yat — which; jñātvā — knowing; amṛtam — nectar; aśnute — one tastes; anādi — beginningless; mat-param — subordinate to Me; brahma — spirit; na — neither; sat — cause; tat — that; na — nor; asat — effect; ucyate — is said to be.

jñeyam – predmet spoznavanja; yat – kateri; tat – ta; pravakṣyāmi – zdaj bom pojasnil; yat – kateri; jñātvā – ko spoznaš; amṛtam – nektar; aśnute – okuša; anādi – brez začetka; mat-param – podrejen Meni; brahma – duh; na – niti; sat – vzrok; tat – to; na – niti; asat – posledica; ucyate – rečeno je, da je.

Translation

Translation

I shall now explain the knowable, knowing which you will taste the eternal. Brahman, the spirit, beginningless and subordinate to Me, lies beyond the cause and effect of this material world.

Zdaj ti bom pojasnil predmet spoznavanja, z razumevanjem katerega boš okusil večnost. Brahman, duh, je brez začetka in je podrejen Meni ter ni ne vzrok ne posledica dogajanja v materialnem svetu.

Purport

Purport

The Lord has explained the field of activities and the knower of the field. He has also explained the process of knowing the knower of the field of activities. Now He begins to explain the knowable, first the soul and then the Supersoul. By knowledge of the knower, both the soul and the Supersoul, one can relish the nectar of life. As explained in the Second Chapter, the living entity is eternal. This is also confirmed here. There is no specific date at which the jīva was born. Nor can anyone trace out the history of the jīvātmā’s manifestation from the Supreme Lord. Therefore it is beginningless. The Vedic literature confirms this: na jāyate mriyate vā vipaścit (Kaṭha Upaniṣad 1.2.18). The knower of the body is never born and never dies, and he is full of knowledge.

Gospod je Arjuni pojasnil, kaj je polje delovanja in kdo je njegov poznavalec. Govoril je tudi o metodi, s katero si je mogoče pridobiti znanje o poznavalcu polja delovanja. Zdaj začenja opisovati predmet spoznavanja; najprej opiše dušo, potem pa še Naddušo. Kdor ima znanje o duši in Nadduši, dveh poznavalcih polja delovanja, lahko uživa nektar življenja. Kot je razloženo v drugem poglavju, je živo bitje večno. To potrjuje tudi ta verz. Ni mogoče določiti dneva, ko je jīva prišla na svet. Prav tako ni mogoče ugotoviti, kdaj je jīvātmā emanirala iz Vsevišnjega Gospoda. Duša torej nima začetka. To je potrjeno v vedski književnosti: na jāyate mriyate vā vipaścit (Kaṭha Upaniṣada 1.2.18). Poznavalec telesa je nerojen, nesmrten in poln znanja.

The Supreme Lord as the Supersoul is also stated in the Vedic literature (Śvetāśvatara Upaniṣad 6.16) to be pradhāna-kṣetrajña-patir guṇeśaḥ, the chief knower of the body and the master of the three modes of material nature. In the smṛti it is said, dāsa-bhūto harer eva nānyasvaiva kadācana. The living entities are eternally in the service of the Supreme Lord. This is also confirmed by Lord Caitanya in His teachings. Therefore the description of Brahman mentioned in this verse is in relation to the individual soul, and when the word Brahman is applied to the living entity, it is to be understood that he is vijñāna-brahma as opposed to ānanda-brahma. Ānanda-brahma is the Supreme Brahman Personality of Godhead.

Vede (Śvetāśvatara Upaniṣada 6.16) pravijo tudi, da je Vsevišnji Gospod kot Nadduša glavni poznavalec telesa in gospodar treh guṇ materialne narave (pradhāna-kṣetrajña-patir guṇeśaḥ). V smṛti pa je rečeno: dāsa-bhūto harer eva nānyasyaiva kadācana. Živa bitja so večni služabniki Vsevišnjega Gospoda. To v Svojem nauku potrjuje tudi Gospod Caitanya. Brahman, opisan v tem verzu, je torej individualna duša. Kadar beseda Brahman označuje živo bitje, moramo vedeti, da je le-to vijñāna-brahma, in ne ānanda-brahma. Ānanda-brahma je Vrhovni Brahman, Božanska Osebnost.