TEXT 1

VERZ 1

Devanagari

अर्जुन उवाच
एवं सततयुक्ता ये भक्तास्त्वां पर्युपासते ।
ये चाप्यक्षरमव्यक्तं तेषां के योगवित्तमा: ॥ १ ॥

Text

Besedilo

arjuna uvāca
evaṁ satata-yuktā ye
bhaktās tvāṁ paryupāsate
ye cāpy akṣaram avyaktaṁ
teṣāṁ ke yoga-vittamāḥ

Synonyms

arjunaḥ uvāca — Arjuna said; evam — thus; satata — always; yuktāḥ — engaged; ye — those who; bhaktāḥ — devotees; tvām — You; paryupāsate — properly worship; ye — those who; ca — also; api — again; akṣaram — beyond the senses; avyaktam — the unmanifested; teṣām — of them; ke — who; yoga-vit-tamāḥ — the most perfect in knowledge of yoga.

arjunaḥ uvāca – Arjuna je rekel; evam – tako; satata – zmeraj; yuktāḥ – delujoči; ye – tisti, ki; bhaktāḥ – bhakte; tvām – Tebe; paryupāsate – častijo na pravilen način; ye – tisti, ki; ca – tudi; api – znova; akṣaram – zunaj dosega čutov; avyaktam – nepojavno; teṣām – od njih; ke – kdo; yoga-vit-tamāḥ – najpopolnejši v znanju o yogi.

Translation

Arjuna inquired: Which are considered to be more perfect, those who are always properly engaged in Your devotional service or those who worship the impersonal Brahman, the unmanifested?

Arjuna je vprašal: Kdo je popolnejši: kdor Ti zmeraj vdano služi na pravilen način, ali tisti, ki časti brezosebni Brahman, nepojavno?

Purport

Kṛṣṇa has now explained about the personal, the impersonal and the universal and has described all kinds of devotees and yogīs. Generally, the transcendentalists can be divided into two classes. One is the impersonalist, and the other is the personalist. The personalist devotee engages himself with all energy in the service of the Supreme Lord. The impersonalist also engages himself, not directly in the service of Kṛṣṇa but in meditation on the impersonal Brahman, the unmanifested.

Kṛṣṇa je do zdaj govoril Arjuni o Svojem osebnem, brezosebnem in kozmičnem aspektu ter mu opisal različne vrste bhakt in yogījev. Na splošno delimo transcendentaliste v dve skupini: na impersonaliste in personaliste. Bhakta je personalist in vso svojo energijo uporabi za služenje Vsevišnjemu Gospodu. Impersonalist pa ne služi neposredno Kṛṣṇi, temveč meditira o brezosebnem Brahmanu, o nepojavnem.

We find in this chapter that of the different processes for realization of the Absolute Truth, bhakti-yoga, devotional service, is the highest. If one at all desires to have the association of the Supreme Personality of Godhead, then he must take to devotional service.

Iz tega poglavja izvemo, da je med metodami spoznavanja Absolutne Resnice najvišja bhakti-yoga, vdano služenje. Če bi se resnično radi družili z Vsevišnjim Gospodom, Mu moramo služiti z ljubeznijo in vdanostjo.

Those who worship the Supreme Lord directly by devotional service are called personalists. Those who engage themselves in meditation on the impersonal Brahman are called impersonalists. Arjuna is here questioning which position is better. There are different ways to realize the Absolute Truth, but Kṛṣṇa indicates in this chapter that bhakti-yoga, or devotional service to Him, is the highest of all. It is the most direct, and it is the easiest means for association with the Godhead.

Z drugimi besedami, kdor časti Vsevišnjega Gospoda neposredno, z vdanim služenjem, se imenuje personalist, kdor meditira o brezosebnem Brahmanu, pa je impersonalist. Arjuna v tem verzu sprašuje, čigav položaj je boljši. Absolutno Resnico lahko spoznamo z različnimi metodami in v tem poglavju Kṛṣṇa pojasnjuje, da je najvišja med njimi bhakti-yoga ali vdano služenje Njemu. To je najbolj neposredna pot in najlažji način za druženje z Bogom.

In the Second Chapter of Bhagavad-gītā, the Supreme Lord explained that a living entity is not the material body; he is a spiritual spark. And the Absolute Truth is the spiritual whole. In the Seventh Chapter He spoke of the living entity as being part and parcel of the supreme whole and recommended that he transfer his attention fully to the whole. Then again in the Eighth Chapter it was said that anyone who thinks of Kṛṣṇa at the time of quitting his body is at once transferred to the spiritual sky, to the abode of Kṛṣṇa. And at the end of the Sixth Chapter the Lord clearly said that of all yogīs, one who always thinks of Kṛṣṇa within himself is considered the most perfect. So in practically every chapter the conclusion has been that one should be attached to the personal form of Kṛṣṇa, for that is the highest spiritual realization.

V drugem poglavju Bhagavad-gīte je Vsevišnji Gospod pojasnil, da je živo bitje duhovna iskra, in ne materialno telo. Absolutna Resnica pa je duhovna celota. V sedmem poglavju je povedal, da so živa bitja sestavni delci vrhovne celote, zato je svetoval, naj vso svojo pozornost preusmerijo na to celoto. V osmem poglavju pa je bilo rečeno, da vsakdo, kdor med zapuščanjem telesa misli na Kṛṣṇo, takoj odide v duhovno nebo, v Kṛṣṇovo prebivališče. Na koncu šestega poglavja je Gospod jasno dejal, da je od vseh yogījev najpopolnejši tisti, ki v sebi zmeraj misli na Kṛṣṇo. Zaključek skoraj vsakega poglavja je torej, da bi morali biti navezani na Kṛṣṇovo osebno podobo, kajti to je najvišja stopnja duhovnega spoznanja.

Nevertheless, there are those who are not attached to the personal form of Kṛṣṇa. They are so firmly detached that even in the preparation of commentaries to Bhagavad-gītā they want to distract other people from Kṛṣṇa and transfer all devotion to the impersonal brahma-jyotir. They prefer to meditate on the impersonal form of the Absolute Truth, which is beyond the reach of the senses and is not manifest.

Kljub temu pa Kṛṣṇova osebna podoba nekaterih ne privlači, temveč jih tako zelo odbija, da poskušajo celo s komentarji, ki jih pišejo k Bhagavad-gīti, odvrniti ljudi od Kṛṣṇe in preusmeriti vso njihovo vdanost na brezosebni brahmajyoti. Taki ljudje raje meditirajo o brezosebnem aspektu Absolutne Resnice, ki je zunaj dosega čutov in je nepojaven.

And so, factually, there are two classes of transcendentalists. Now Arjuna is trying to settle the question of which process is easier and which of the classes is most perfect. In other words, he is clarifying his own position because he is attached to the personal form of Kṛṣṇa. He is not attached to the impersonal Brahman. He wants to know whether his position is secure. The impersonal manifestation, either in this material world or in the spiritual world of the Supreme Lord, is a problem for meditation. Actually, one cannot perfectly conceive of the impersonal feature of the Absolute Truth. Therefore Arjuna wants to say, “What is the use of such a waste of time?” Arjuna experienced in the Eleventh Chapter that to be attached to the personal form of Kṛṣṇa is best because he could thus understand all other forms at the same time and there was no disturbance to his love for Kṛṣṇa. This important question asked of Kṛṣṇa by Arjuna will clarify the distinction between the impersonal and personal conceptions of the Absolute Truth.

Transcendentalisti so torej dveh vrst. Arjuno zdaj zanima, katera od obeh metod spoznavanja Absolutne Resnice je lažja in kateri od transcendentalistov so popolnejši. S tem poskuša opredeliti lasten položaj, kajti njega samega privlači Kṛṣṇova osebna podoba, ne pa brezosebni Brahman. Vedeti želi, ali je njegov položaj zanesljiv. O brezosebnem aspektu Vsevišnjega Gospoda, pa naj bo v materialnem ali pa v duhovnem svetu, je težko meditirati. Brezosebnega aspekta Absolutne Resnice si pravzaprav ne moremo natančno predstavljati. Arjuna želi s svojim vprašanjem torej reči: „Kakšna je korist od takega zapravljanja časa?“ V enajstem poglavju je uvidel, da je najbolje, če ga privlači Kṛṣṇova osebna podoba, saj je lahko tako hkrati razumel vse druge Gospodove podobe, pa tudi njegova ljubezen do Kṛṣṇe ni bila omajana. Odgovor na to pomembno vprašanje, ki ga je Arjuna zastavil Kṛṣṇi, bo pojasnil razliko med osebnim in brezosebnim pojmovanjem Absolutne Resnice.