TEXTS 22-25

STIHOVI 22-25

Devanagari

श्रीभगवानुवाच
प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव ।
न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्‍क्षति ॥ २२ ॥
उदासीनवदासीनो गुणैर्यो न विचाल्यते ।
गुणा वर्तन्त इत्येवं योऽवतिष्ठति नेङ्गते ॥ २३ ॥
समदु:खसुख: स्वस्थ: समलोष्टाश्मकाञ्चन: ।
तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुति: ॥ २४ ॥
मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयो: ।
सर्वारम्भपरित्यागी गुणातीत: स उच्यते ॥ २५ ॥

Text

Tekst

śrī-bhagavān uvāca
prakāśaṁ ca pravṛttiṁ ca
moham eva ca pāṇḍava
na dveṣṭi sampravṛttāni
na nivṛttāni kāṅkṣati

udāsīna-vad āsīno
guṇair yo na vicālyate
guṇā vartanta ity evaṁ
yo ’vatiṣṭhati neṅgate

sama-duḥkha-sukhaḥ sva-sthaḥ
sama-loṣṭāśma-kāñcanaḥ
tulya-priyāpriyo dhīras
tulya-nindātma-saṁstutiḥ

mānāpamānayos tulyas
tulyo mitrāri-pakṣayoḥ
sarvārambha-parityāgī
guṇātītaḥ sa ucyate

Synonyms

śrī-bhagavān uvāca — the Supreme Personality of Godhead said; prakāśam — illumination; ca — and; pravṛttim — attachment; ca — and; moham — illusion; eva ca — also; pāṇḍava — O son of Pāṇḍu; na dveṣṭi — does not hate; sampravṛttāni — although developed; na nivṛttāni — nor stopping development; kāṅkṣati — desires; udāsīna-vat — as if neutral; āsīnaḥ — situated; guṇaiḥ — by the qualities; yaḥ — one who; na — never; vicālyate — is agitated; guṇāḥ — the qualities; vartante — are acting; iti evam — knowing thus; yaḥ — one who; avatiṣṭhati — remains; na — never; iṅgate — flickers; sama — equal; duḥkha — in distress; sukhaḥ — and happiness; sva-sthaḥ — being situated in himself; sama — equally; loṣṭa — a lump of earth; aśma — stone; kāñcanaḥ — gold; tulya — equally disposed; priya — to the dear; apriyaḥ — and the undesirable; dhīraḥ — steady; tulya — equal; nindā — in defamation; ātma-saṁstutiḥ — and praise of himself; māna — in honor; apamānayoḥ — and dishonor; tulyaḥ — equal; tulyaḥ — equal; mitra — of friends; ari — and enemies; pakṣayoḥ — to the parties; sarva — of all; ārambha — endeavors; parityāgī — renouncer; guṇa-atītaḥ — transcendental to the material modes of nature; saḥ — he; ucyate — is said to be.

śrī-bhagavān uvāca – Svevišnja Božanska Osoba reče; prakāśam – prosvijetljenost; ca – i; pravṛttim – vezanost; ca – i; moham – iluziju; eva ca – i; pāṇḍava – o sine Pāṇḍua; na dveṣṭi – ne mrzi; sampravṛttāni – premda su razvijeni; na nivṛttāni – niti prestanak razvijanja; kāṅkṣati – želi; udāsīna-vat – u neutralnom; āsīnaḥ – položaju; guṇaiḥ – odlikama; yaḥ – onaj tko; na – nikada nije; vicālyate – uznemiren; guṇāḥ – odlike; vartante – djeluju; iti evam – znajući; yaḥ – onaj tko; avatiṣṭhati – ostaje; na – nikada; iṅgate – dvoumi se; sama – jednak; duḥkha – u nesreći; sukhaḥ – i sreći; sva-sthaḥ – utemeljen u sebi; sama – jednako; loṣṭa – grumen zemlje; aśma – kamen; kāñcanaḥ – zlato; tulya – jednak; priya — prema dragom; apriyaḥ – i nepoželjnom; dhīraḥ – postojan; tulya – jednak; nindā – kad ga vrijeđaju; ātma-saṁstutiḥ – i hvale; māna – u časti; apamānayoḥ – i nečasti; tulyaḥ – jednak; tulyaḥ – jednak; mitra – prijatelja; ari – i neprijatelja; pakṣayoḥ – prema grupama; sarva – svih; ārambha – napora; parityāgī – odriče se; guṇa-atītaḥ – transcendentalan prema materijalnim guṇama prirode; saḥ – on; ucyate – kaže se da je.

Translation

The Supreme Personality of Godhead said: O son of Pāṇḍu, he who does not hate illumination, attachment and delusion when they are present or long for them when they disappear; who is unwavering and undisturbed through all these reactions of the material qualities, remaining neutral and transcendental, knowing that the modes alone are active; who is situated in the self and regards alike happiness and distress; who looks upon a lump of earth, a stone and a piece of gold with an equal eye; who is equal toward the desirable and the undesirable; who is steady, situated equally well in praise and blame, honor and dishonor; who treats alike both friend and enemy; and who has renounced all material activities – such a person is said to have transcended the modes of nature.

Svevišnja Božanska Osoba reče: O sine Pāṇḍua, za osobu koja ne mrzi prosvijetljenost, vezanost i iluziju kad su prisutni niti žudi za njima kad nestanu, koja je nepokolebljiva i neuznemirena svim posljedicama materijalnih odlika, koja ostaje staložena i transcendentalna, znajući da samo guṇe djeluju, koja je utemeljena u jastvu i jednaka u sreći i nesreći, koja jednakim očima vidi grumen zemlje, kamen i zlato, poželjno i nepoželjno, koja je postojana, jednaka u pohvali i pokudi, časti i nečasti, koja se jednako ophodi prema prijatelju i neprijatelju i koja se odrekla svih materijalnih djelatnosti kaže se da je nadišla guṇe prirode.

Purport

Arjuna submitted three different questions, and the Lord answers them one after another. In these verses, Kṛṣṇa first indicates that a person transcendentally situated has no envy and does not hanker for anything. When a living entity stays in this material world embodied by the material body, it is to be understood that he is under the control of one of the three modes of material nature. When he is actually out of the body, then he is out of the clutches of the material modes of nature. But as long as he is not out of the material body, he should be neutral. He should engage himself in the devotional service of the Lord so that his identity with the material body will automatically be forgotten. When one is conscious of the material body, he acts only for sense gratification, but when one transfers the consciousness to Kṛṣṇa, sense gratification automatically stops. One does not need this material body, and he does not need to accept the dictations of the material body. The qualities of the material modes in the body will act, but as spirit soul the self is aloof from such activities. How does he become aloof? He does not desire to enjoy the body, nor does he desire to get out of it. Thus transcendentally situated, the devotee becomes automatically free. He need not try to become free from the influence of the modes of material nature.

SMISAO: Arjuna je postavio tri različita pitanja i Gospodin odgovara na njih, jedno za drugim. U ovim stihovima Kṛṣṇa prvo izjavljuje da osoba utemeljena na transcendentalnoj razini nije zavidna. Takva osoba ne žudi ni za čim. Za vrijeme boravka u materijalnom svijetu živo biće, utjelovljeno u materijalnom tijelu, nalazi se pod upravom jedne od triju guṇa materijalne prirode. Po napuštanju tijela oslobađa se okova materijalnih guṇa prirode, ali sve dok se nalazi u materijalnom tijelu treba biti nevezano. Treba predano služiti Gospodina kako bi samim tim zaboravilo svoje poistovjećivanje s materijalnim tijelom. Kad svoju svjesnost usmjerava na materijalno tijelo, svojim djelatnostima nastoji samo zadovoljiti osjetila, ali kad prenese svoju svjesnost na Kṛṣṇu, prestaje zadovoljavati osjetila. Nije mu potrebno materijalno tijelo niti se mora povinovati zapovjedima materijalnog tijela. Materijalne guṇe u tijelu će djelovati, ali jastvo je kao duhovna duša odvojeno od takvih djelatnosti. Kako postaje odvojeno? Ne želi uživati u tijelu, niti želi izaći iz njega. Tako transcendentalno utemeljen, bhakta samim tim postaje slobodan. Ne treba pokušavati da se oslobodi utjecaja guṇa materijalne prirode.

The next question concerns the dealings of a transcendentally situated person. The materially situated person is affected by so-called honor and dishonor offered to the body, but the transcendentally situated person is not affected by such false honor and dishonor. He performs his duty in Kṛṣṇa consciousness and does not mind whether a man honors or dishonors him. He accepts things that are favorable for his duty in Kṛṣṇa consciousness, otherwise he has no necessity of anything material, either a stone or gold. He takes everyone as his dear friend who helps him in his execution of Kṛṣṇa consciousness, and he does not hate his so-called enemy. He is equally disposed and sees everything on an equal level because he knows perfectly well that he has nothing to do with material existence. Social and political issues do not affect him, because he knows the situation of temporary upheavals and disturbances. He does not attempt anything for his own sake. He can attempt anything for Kṛṣṇa, but for his personal self he does not attempt anything. By such behavior one becomes actually transcendentally situated.

Sljedeće je pitanje vezano uz ponašanje transcendentalno utemeljene osobe. Na osobu na materijalnoj razini utječu takozvana čast i nečast koje se iskazuju materijalnom tijelu, ali na osobu na transcendentalnom položaju takva lažna čast i nečast ne utječu. Ona obavlja svoju dužnost u svjesnosti Kṛṣṇe i ne mari za poštovanje koje joj drugi iskazuju. Prihvaća stvari povoljne za obavljanje njezine dužnosti u svjesnosti Kṛṣṇe, inače joj nije potrebno ništa materijalno, ni kamen ni zlato. Svakoga prihvaća kao dragog prijatelja koji joj pomaže u svjesnosti Kṛṣṇe i ne mrzi svog takozvanog neprijatelja. Jednako je naklonjena svima i sve vidi na jednakoj razini, jer savršeno dobro zna da nema nikakve veze s materijalnim postojanjem. Društveni i politički događaji ne utječu na nju, jer je svjesna privremenih preokreta i uznemirenja. Ne trudi se da učini bilo što za sebe. Može sve učiniti za Kṛṣṇu, ali za sebe osobno ne pokušava ništa. Takvim ponašanjem istinski se utemeljuje na transcendentalnoj razini.