TEXT 18
VERZ 18
Devanagari
Devanagari
ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् ॥ १८ ॥
Text
Besedilo
tamasaḥ param ucyate
jñānaṁ jñeyaṁ jñāna-gamyaṁ
hṛdi sarvasya viṣṭhitam
tamasaḥ param ucyate
jñānaṁ jñeyaṁ jñāna-gamyaṁ
hṛdi sarvasya viṣṭhitam
Synonyms
Synonyms
jyotiṣām — in all luminous objects; api — also; tat — that; jyotiḥ — the source of light; tamasaḥ — the darkness; param — beyond; ucyate — is said; jñānam — knowledge; jñeyam — to be known; jñāna-gamyam — to be approached by knowledge; hṛdi — in the heart; sarvasya — of everyone; viṣṭhitam — situated.
jyotiṣām – vseh sijočih teles; api – tudi; tat – to; jyotiḥ – vir svetlobe; tamasaḥ – teme; param – onstran; ucyate – rečeno je; jñānam – znanje; jñeyam – predmet spoznavanja; jñāna-gamyam – kar dosežemo z znanjem; hṛdi – v srcu; sarvasya – vsakogar; viṣṭhitam – je.
Translation
Translation
He is the source of light in all luminous objects. He is beyond the darkness of matter and is unmanifested. He is knowledge, He is the object of knowledge, and He is the goal of knowledge. He is situated in everyone’s heart.
Vir svetlobe vseh sijočih teles je. Nad temo materije je in je nezaznaven. Gospod kot Nadduša je znanje, predmet spoznavanja in cilj znanja. Prebiva v srcu vsakega živega bitja.
Purport
Purport
The Supersoul, the Supreme Personality of Godhead, is the source of light in all luminous objects like the sun, moon and stars. In the Vedic literature we find that in the spiritual kingdom there is no need of sun or moon, because the effulgence of the Supreme Lord is there. In the material world that brahma-jyotir, the Lord’s spiritual effulgence, is covered by the mahat-tattva, the material elements; therefore in this material world we require the assistance of sun, moon, electricity, etc., for light. But in the spiritual world there is no need of such things. It is clearly stated in the Vedic literature that because of His luminous effulgence, everything is illuminated. It is clear, therefore, that His situation is not in the material world. He is situated in the spiritual world, which is far, far away in the spiritual sky. That is also confirmed in the Vedic literature. Āditya-varṇaṁ tamasaḥ parastāt (Śvetāśvatara Upaniṣad 3.8). He is just like the sun, eternally luminous, but He is far, far beyond the darkness of this material world.
Nadduša, Vsevišnja Božanska Osebnost, je vir svetlobe vseh sijočih teles, kakršna so na primer sonce, mesec in zvezde. Vede pojasnjujejo, da v duhovnem svetu ni potrebe po soncu in mesecu, saj tam vse razsvetljuje sijaj Vsevišnjega Gospoda, brahmajyoti. Ta duhovni sijaj je v materialnem svetu prekrit z mahat-tattvo ali materialnimi elementi, zato tu potrebujemo druge vire svetlobe: sonce, mesec, elektriko itd. V duhovnem svetu ti niso potrebni. V Vedah je jasno rečeno, da tam vse razsvetljuje Gospodov bleščeči sijaj. Gospod torej ni v materialnem, temveč v duhovnem svetu, daleč daleč stran, v duhovnem nebu. To je prav tako potrjeno v Vedah: āditya-varṇaṁ tamasaḥ parastāt (Śvetāśvatara Upaniṣada 3.8). Gospod je večno bleščeč kakor sonce, vendar pa je neskončno daleč, onstran teme materialnega sveta.
His knowledge is transcendental. The Vedic literature confirms that Brahman is concentrated transcendental knowledge. To one who is anxious to be transferred to that spiritual world, knowledge is given by the Supreme Lord, who is situated in everyone’s heart. One Vedic mantra (Śvetāśvatara Upaniṣad 6.18) says, taṁ ha devam ātma-buddhi-prakāśaṁ mumukṣur vai śaraṇam ahaṁ prapadye. One must surrender unto the Supreme Personality of Godhead if he at all wants liberation. As far as the goal of ultimate knowledge is concerned, it is also confirmed in Vedic literature: tam eva viditvāti mṛtyum eti. “Only by knowing Him can one surpass the boundary of birth and death.” (Śvetāśvatara Upaniṣad 3.8)
Gospodovo znanje je transcendentalno. V Vedah je rečeno, da je Brahman zgoščeno transcendentalno znanje. Kdor bi rad odšel v duhovni svet, dobi potrebno znanje od Vsevišnjega Gospoda, ki prebiva v srcu vsakega živega bitja. Ena od vedskih manter (Śvetāśvatara Upaniṣada 6.18) se glasi: taṁ ha devam ātma-buddhi-prakāśaṁ mumukṣur vai śaraṇam ahaṁ prapadye. Kdor dejansko želi doseči osvoboditev, se mora predati Vsevišnji Božanski Osebnosti. O končnem cilju znanja pa Vede pravijo: tam eva viditvāti mṛtyum eti – „Samo kdor pozna Njega, se lahko dvigne nad rojstvo in smrt.“ (Śvetāśvatara Upaniṣada 3.8)
He is situated in everyone’s heart as the supreme controller. The Supreme has legs and hands distributed everywhere, and this cannot be said of the individual soul. Therefore that there are two knowers of the field of activity – the individual soul and the Supersoul – must be admitted. One’s hands and legs are distributed locally, but Kṛṣṇa’s hands and legs are distributed everywhere. This is confirmed in the Śvetāśvatara Upaniṣad (3.17): sarvasya prabhum īśānaṁ sarvasya śaraṇaṁ bṛhat. That Supreme Personality of Godhead, Supersoul, is the prabhu, or master, of all living entities; therefore He is the ultimate shelter of all living entities. So there is no denying the fact that the Supreme Supersoul and the individual soul are always different.
Kot vrhovni upravitelj prebiva Gospod v srcu vsakega živega bitja. Roke in noge Vsevišnjega so vsepovsod, za individualno dušo pa tega ne moremo trditi. Priznati je treba torej, da sta poznavalca polja delovanja dva: individualna duša in Nadduša. Roke in noge živega bitja so na enem mestu, Kṛṣṇove roke in noge pa se širijo vsepovsod. To potrjuje Śvetāśvatara Upaniṣada (3.17): sarvasya prabhum īśānaṁ sarvasya śaraṇaṁ bṛhat. Vsevišnja Božanska Osebnost, Nadduša, je prabhu ali gospodar vseh živih bitij in je zato njihovo končno zatočišče. Nadduša in individualna duša se torej nedvomno večno razlikujeta druga od druge.