TEXT 13

VERZ 13

Devanagari

देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा ।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥ १३ ॥

Text

Besedilo

dehino ’smin yathā dehe
kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir
dhīras tatra na muhyati

Synonyms

dehinaḥ — of the embodied; asmin — in this; yathā — as; dehe — in the body; kaumāram — boyhood; yauvanam — youth; jarā — old age; tathā — similarly; deha-antara — of transference of the body; prāptiḥ — achievement; dhīraḥ — the sober; tatra — thereupon; na — never; muhyati — is deluded.

dehinaḥ – utelešenega; asmin – v tem; yathā – kakor; dehe – v telesu; kaumāram – otroštvo; yauvanam – mladost; jarā – starost; tathā – podobno; deha-antara – zamenjave telesa; prāptiḥ – izvršitev; dhīraḥ – razumen; tatra – zaradi tega; na – nikoli; muhyati – je zaveden.

Translation

As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change.

Kakor utelešena duša v tem telesu neprekinjeno prehaja od otroštva do mladosti in starosti, tako duša tudi ob smrti preide v drugo telo. Razumnega človeka taka zamenjava telesa ne zmede.

Purport

Since every living entity is an individual soul, each is changing his body every moment, manifesting sometimes as a child, sometimes as a youth and sometimes as an old man. Yet the same spirit soul is there and does not undergo any change. This individual soul finally changes the body at death and transmigrates to another body; and since it is sure to have another body in the next birth – either material or spiritual – there was no cause for lamentation by Arjuna on account of death, neither for Bhīṣma nor for Droṇa, for whom he was so much concerned. Rather, he should rejoice for their changing bodies from old to new ones, thereby rejuvenating their energy. Such changes of body account for varieties of enjoyment or suffering, according to one’s work in life. So Bhīṣma and Droṇa, being noble souls, were surely going to have spiritual bodies in the next life, or at least life in heavenly bodies for superior enjoyment of material existence. So, in either case, there was no cause of lamentation.

Vsako živo bitje je individualna duša, katere telo se vsak trenutek spreminja. Včasih je videti kot otrok, včasih kot mladenič in včasih kot starec. Ves čas pa je v njem ista duša, ki se ne spreminja. Ob smrti nazadnje zamenja telo, tako da se preseli v drugo. In ker v naslednjem življenju zagotovo dobi novo telo – bodisi materialno bodisi duhovno – Arjuna ni imel razloga, da žaluje za Bhīṣmo in Droṇo, za katera ga je tako skrbelo. Nasprotno, veseliti bi se moral, da bosta stari telesi zamenjala za novi in tako obnovila svojo energijo. Take zamenjave telesa nam glede na to, kako smo delovali v življenju, prinašajo raznoliko uživanje in trpljenje. Ker sta bila Bhīṣma in Droṇa vzvišeni duši, bosta v naslednjem življenju gotovo dobila duhovni telesi ali pa vsaj telesi prebivalcev raja, v katerih bosta deležna višjih užitkov materialnega življenja. V nobenem primeru torej ni bilo razloga za obžalovanje.

Any man who has perfect knowledge of the constitution of the individual soul, the Supersoul, and nature – both material and spiritual – is called a dhīra, or a most sober man. Such a man is never deluded by the change of bodies.

Kdor ima popolno znanje o položaju individualne duše, Nadduše ter materialne in duhovne narave, se imenuje dhīra ali najpametnejši človek. Njega menjanje teles nikoli ne zmede.

The Māyāvādī theory of oneness of the spirit soul cannot be entertained, on the ground that the spirit soul cannot be cut into pieces as a fragmental portion. Such cutting into different individual souls would make the Supreme cleavable or changeable, against the principle of the Supreme Soul’s being unchangeable. As confirmed in the Gītā, the fragmental portions of the Supreme exist eternally (sanātana) and are called kṣara; that is, they have a tendency to fall down into material nature. These fragmental portions are eternally so, and even after liberation the individual soul remains the same – fragmental. But once liberated, he lives an eternal life in bliss and knowledge with the Personality of Godhead. The theory of reflection can be applied to the Supersoul, who is present in each and every individual body and is known as the Paramātmā. He is different from the individual living entity. When the sky is reflected in water, the reflections represent both the sun and the moon and the stars also. The stars can be compared to the living entities and the sun or the moon to the Supreme Lord. The individual fragmental spirit soul is represented by Arjuna, and the Supreme Soul is the Personality of Godhead Śrī Kṛṣṇa. They are not on the same level, as it will be apparent in the beginning of the Fourth Chapter. If Arjuna is on the same level with Kṛṣṇa, and Kṛṣṇa is not superior to Arjuna, then their relationship of instructor and instructed becomes meaningless. If both of them are deluded by the illusory energy (māyā), then there is no need of one being the instructor and the other the instructed. Such instruction would be useless because, in the clutches of māyā, no one can be an authoritative instructor. Under the circumstances, it is admitted that Lord Kṛṣṇa is the Supreme Lord, superior in position to the living entity, Arjuna, who is a forgetful soul deluded by māyā.

Teorija māyāvādījev, po kateri je duša ena sama, je nesprejemljiva, saj se duše ne da razrezati na koščke. Če bi se dalo Vsevišnjega razrezati na več individualnih duš, bi to pomenilo, da je deljiv in spremenljiv, kar pa ni v skladu z načelom o nespremenljivosti Vrhovne Duše. Kakor je rečeno v Bhagavad-gīti, sestavni delci Vsevišnjega obstajajo večno (sanātana) in se imenujejo kṣara, kar pomeni, da lahko padejo v materialno naravo. Večno so sestavni delci Vsevišnjega in tudi po osvoboditvi ostane individualna duša sestavni delec. Toda ko je osvobojena, živi z Božansko Osebnostjo večno življenje v blaženosti in vednosti. Položaj Nadduše, ki prebiva v vsakem posameznem telesu in je znana kot Paramātmā, lahko ponazorimo s primerom odseva. Nadduša se razlikuje od individualnega živega bitja. Kadar pogledamo odsev neba v vodi, vidimo sonce, mesec in tudi zvezde. Zvezde lahko primerjamo z živimi bitji, sonce ali mesec pa z Vsevišnjim Gospodom. Individualno dušo, sestavni delec Vsevišnjega, predstavlja Arjuna, Vrhovna Duša pa je Božanska Osebnost, Śrī Kṛṣṇa. Kakor bo razvidno iz začetka četrtega poglavja, ti dve duši nista na isti ravni. Če bi bil Arjuna na isti ravni kot Kṛṣṇa in mu Kṛṣṇa ne bi bil nadrejen, bi bilo nesmiselno, da eden daje napotke, drugi pa jih sprejema. Če bi bila oba pod vplivom slepilne energije (māye), to ne bi bilo potrebno. Tako poučevanje bi bilo brez koristi, saj nihče, ki je v objemu māye, ne more biti avtoritativen učitelj. Na podlagi vsega tega lahko zaključimo, da je Gospod Kṛṣṇa Vsevišnji Gospod, ki je na višjem položaju kot živo bitje, Arjuna, pozabljiva duša pod urokom māye.