TEXT 20

VERZ 20

Devanagari

न जायते म्रियते वा कदाचि-
न्नायं भूत्वा भविता वा न भूयः ।
अजो नित्यः शाश्वतोऽयं पुराणो
न हन्यते हन्यमाने शरीरे ॥ २० ॥

Text

Besedilo

na jāyate mriyate vā kadācin
nāyaṁ bhūtvā bhavitā vā na bhūyaḥ
ajo nityaḥ śāśvato ’yaṁ purāṇo
na hanyate hanyamāne śarīre

Synonyms

na — never; jāyate — takes birth; mriyate — dies; vā — either; kadācit — at any time (past, present or future); na — never; ayam — this; bhūtvā — having come into being; bhavitā — will come to be; vā — or; na — not; bhūyaḥ — or is again coming to be; ajaḥ — unborn; nityaḥ — eternal; śāśvataḥ — permanent; ayam — this; purāṇaḥ — the oldest; na — never; hanyate — is killed; hanyamāne — being killed; śarīre — the body.

na – nikoli; jāyate – se rodi; mriyate – umre; vā – ali; kadācit – kadar koli (v preteklosti, sedanjosti ali prihodnosti); na – nikoli; ayam – ta; bhūtvā – je nastala; bhavitā – bo nastala; vā – ali; na – ne; bhūyaḥ – ali znova nastaja; ajaḥ – nerojena; nityaḥ – večna; śāśvataḥ – zmeraj enaka; ayam – ta; purāṇaḥ – najstarejša; na – nikoli; hanyate – je ubita; hanyamāne – ko je ubito; śarīre – telo.

Translation

For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain.

Duša se nikoli ne rodi in nikoli ne umre. Ni nastala, ne nastaja in ne bo nastala. Nerojena je, večna, zmeraj enaka in prvobitna. Ni ubita, ko je ubito telo.

Purport

Qualitatively, the small atomic fragmental part of the Supreme Spirit is one with the Supreme. He undergoes no changes like the body. Sometimes the soul is called the steady, or kūṭa-stha. The body is subject to six kinds of transformations. It takes its birth from the womb of the mother’s body, remains for some time, grows, produces some effects, gradually dwindles, and at last vanishes into oblivion. The soul, however, does not go through such changes. The soul is not born, but, because he takes on a material body, the body takes its birth. The soul does not take birth there, and the soul does not die. Anything which has birth also has death. And because the soul has no birth, he therefore has no past, present or future. He is eternal, ever-existing and primeval – that is, there is no trace in history of his coming into being. Under the impression of the body, we seek the history of birth, etc., of the soul. The soul does not at any time become old, as the body does. The so-called old man, therefore, feels himself to be in the same spirit as in his childhood or youth. The changes of the body do not affect the soul. The soul does not deteriorate like a tree, nor anything material. The soul has no by-product either. The by-products of the body, namely children, are also different individual souls; and, owing to the body, they appear as children of a particular man. The body develops because of the soul’s presence, but the soul has neither offshoots nor change. Therefore, the soul is free from the six changes of the body.

Atomsko majhen sestavni delec Vrhovnega Duha je kvalitativno enak Vsevišnjemu. Ne spreminja se, kot se spreminja telo. Včasih pravimo, da je duša nespremenljiva ali kūṭa-stha. Spreminjanje telesa poteka v šestih stopnjah: telo se rodi, nekaj časa obstaja, raste, ustvari nekaj produktov, postopoma slabi in nazadnje izgine v pozabo. Duša pa takim spremembam ni podložna. Duša se ne rodi, ker pa vstopi v materialno telo, se rodi telo. Duša se ne rodi in ne umre, ko se rodi in umre telo. Vse, kar se rodi, tudi umre. Ker se duša ne rodi, ne moremo govoriti o njeni preteklosti, sedanjosti in prihodnosti. Večna je, zmeraj enaka in prvobitna, kar pomeni, da v zgodovini ni sledu o njenem nastanku. Kakor telesu poskušamo tudi duši določiti datum rojstva itd. Duša se nikoli ne postara, kot se postara telo. Zato star človek občuti isto življenjsko voljo, kot jo je imel v otroštvu in mladosti. Spremembe telesa ne vplivajo na dušo. Duša ne razpade kakor drevo in vse druge materialne stvari. Tudi stranskih produktov ne ustvarja. Stranski produkti telesa, otroci, so prav tako individualne duše. Ker imajo telo, je videti, da so otroci nekega človeka. Telo se razvija zaradi prisotnosti duše, ta pa nima potomcev in se ne spreminja. Duša torej ni podložna šestim spremembam, katerim je podložno telo.

In the Kaṭha Upaniṣad (1.2.18) we also find a similar passage, which reads:

Podoben verz najdemo tudi v Kaṭha Upaniṣadi (1.2.18):

na jāyate mriyate vā vipaścin
nāyaṁ kutaścin na babhūva kaścit
ajo nityaḥ śāśvato ’yaṁ purāṇo
na hanyate hanyamāne śarīre

The meaning and purport of this verse is the same as in the Bhagavad-gītā, but here in this verse there is one special word, vipaścit, which means learned or with knowledge.

Pomen in smisel tega verza in verza iz Bhagavad-gīte sta enaka, toda v tem verzu je še posebna beseda, vipaścit, ki pomeni učen ali tisti, ki ima znanje.

The soul is full of knowledge, or full always with consciousness. Therefore, consciousness is the symptom of the soul. Even if one does not find the soul within the heart, where he is situated, one can still understand the presence of the soul simply by the presence of consciousness. Sometimes we do not find the sun in the sky owing to clouds, or for some other reason, but the light of the sun is always there, and we are convinced that it is therefore daytime. As soon as there is a little light in the sky early in the morning, we can understand that the sun is in the sky. Similarly, since there is some consciousness in all bodies – whether man or animal – we can understand the presence of the soul. This consciousness of the soul is, however, different from the consciousness of the Supreme because the supreme consciousness is all-knowledge – past, present and future. The consciousness of the individual soul is prone to be forgetful. When he is forgetful of his real nature, he obtains education and enlightenment from the superior lessons of Kṛṣṇa. But Kṛṣṇa is not like the forgetful soul. If so, Kṛṣṇa’s teachings of Bhagavad-gītā would be useless.

Duša je polna znanja, kar pomeni, da je zmeraj polna zavesti. Zavest je torej simptom prisotnosti duše. Tudi če duše ne najdemo v srcu, kjer prebiva, lahko zaradi prisotnosti zavesti kljub temu razumemo, da obstaja. Včasih zaradi oblakov ali iz kakšnega drugega razloga na nebu ne vidimo sonca, še zmeraj pa je tu sončna svetloba, zato smo prepričani, da je dan. Kakor hitro zgodaj zjutraj nebo postane svetlo, vemo, da je vzšlo sonce. Ker je v vseh telesih, tako v človeških kakor v živalskih, prisotna zavest, pa lahko razumemo, da v njih prebiva duša. Toda zavest duše se razlikuje od zavesti Vsevišnjega, kajti vrhovna zavest pozna vse: preteklost, sedanjost in prihodnost. Individualna duša je nagnjena k pozabljanju. Kadar pozabi svojo pravo naravo, jo Kṛṣṇa poučuje in razsvetljuje s Svojim vzvišenim znanjem. Kṛṣṇa ni kakor pozabljiva duša. Če bi bil, bi bili Njegovi nauki v Bhagavad-gīti nekoristni.

There are two kinds of souls – namely the minute particle soul (aṇu-ātmā) and the Supersoul (vibhu-ātmā). This is also confirmed in the Kaṭha Upaniṣad (1.2.20) in this way:

Obstajata dve vrsti duš: neznatno majhna duša (aṇu-ātmā) in Nadduša (vibhu-ātmā). To je rečeno tudi v Kaṭha Upaniṣadi (1.2.20):

aṇor aṇīyān mahato mahīyān
ātmāsya jantor nihito guhāyām
tam akratuḥ paśyati vīta-śoko
dhātuḥ prasādān mahimānam ātmanaḥ

“Both the Supersoul [Paramātmā] and the atomic soul [ jīvātmā] are situated on the same tree of the body within the same heart of the living being, and only one who has become free from all material desires as well as lamentations can, by the grace of the Supreme, understand the glories of the soul.” Kṛṣṇa is the fountainhead of the Supersoul also, as it will be disclosed in the following chapters, and Arjuna is the atomic soul, forgetful of his real nature; therefore he requires to be enlightened by Kṛṣṇa, or by His bona fide representative (the spiritual master).

„Nadduša [Paramātmā] in atomska duša [jīvātmā] sta kakor dve ptici, ki prebivata na istem drevesu – v srcu živega bitja – in le kdor se osvobodi vseh materialnih želja in žalosti, lahko po milosti Vsevišnjega razume veličino duše.“ Kot bo pojasnjeno v naslednjih poglavjih, je Kṛṣṇa tudi izvor Nadduše, Arjuna pa je atomska duša, ki je pozabila na svojo pravo naravo. Zato jo mora razsvetliti Kṛṣṇa ali pa Njegov verodostojni predstavnik (duhovni učitelj).