Chapter Eighteen
OSAMNAESTO POGLAVLJE
Conclusion – The Perfection of Renunciation
Zaključak – savršenstvo odricanja
- TEXT 1:
- Arjuna said: O mighty-armed one, I wish to understand the purpose of renunciation [tyāga] and of the renounced order of life [sannyāsa], O killer of the Keśī demon, master of the senses.
- STIH 1:
- Arjuna reče: O Gospodine snažnih ruku, o ubojico demona Keśīja, gospodaru osjetila, želim saznati što je svrha odricanja [tyāge] i reda odricanja [sannyāse].
- TEXT 2:
- The Supreme Personality of Godhead said: The giving up of activities that are based on material desire is what great learned men call the renounced order of life [sannyāsa]. And giving up the results of all activities is what the wise call renunciation [tyāga].
- STIH 2:
- Svevišnja Božanska Osoba reče: Odbacivanje djelatnosti utemeljenih na materijalnoj želji učeni ljudi nazivaju redom odricanja [sannyāsom], a odbacivanje rezultata svih djelatnosti mudri nazivaju odricanjem [tyāgom].
- TEXT 3:
- Some learned men declare that all kinds of fruitive activities should be given up as faulty, yet other sages maintain that acts of sacrifice, charity and penance should never be abandoned.
- STIH 3:
- Neki učeni ljudi kažu da se sve vrste plodonosnog djelovanja trebaju odbaciti kao loše, a drugi mudraci tvrde da žrtvovanja, davanje milostinje i pokore nikada ne bi trebalo odbaciti.
- TEXT 4:
- O best of the Bhāratas, now hear My judgment about renunciation. O tiger among men, renunciation is declared in the scriptures to be of three kinds.
- STIH 4:
- O najbolji od Bhārata, počuj sada Moj sud o odricanju. O tigre među ljudima, u svetim je spisima objašnjeno da postoje tri vrste odricanja.
- TEXT 5:
- Acts of sacrifice, charity and penance are not to be given up; they must be performed. Indeed, sacrifice, charity and penance purify even the great souls.
- STIH 5:
- Žrtvovanja, davanje milostinje i vršenje pokora ne bi trebalo odbaciti. Te se djelatnosti moraju vršiti. Žrtvovanja, davanje milostinje i vršenje pokora pročišćavaju čak i velike duše.
- TEXT 6:
- All these activities should be performed without attachment or any expectation of result. They should be performed as a matter of duty, O son of Pṛthā. That is My final opinion.
- STIH 6:
- O Pṛthin sine, sve se te djelatnosti trebaju vršiti iz osjećaja dužnosti, bez vezanosti i očekivanja bilo kakvog rezultata. To je Moje konačno mišljenje.
- TEXT 7:
- Prescribed duties should never be renounced. If one gives up his prescribed duties because of illusion, such renunciation is said to be in the mode of ignorance.
- STIH 7:
- Čovjek se nikada ne bi trebao odreći svojih propisanih dužnosti. Ako se zbog iluzije odrekne svojih propisanih dužnosti, kaže se da je takvo odricanje u guṇi neznanja.
- TEXT 8:
- Anyone who gives up prescribed duties as troublesome or out of fear of bodily discomfort is said to have renounced in the mode of passion. Such action never leads to the elevation of renunciation.
- STIH 8:
- Ako se odrekne svojih propisanih dužnosti zato što su mukotrpne ili iz straha od tjelesne neudobnosti, smatra se da je takvo odricanje u guṇi strasti. Takvo odricanje nikada ne vodi k napretku.
- TEXT 9:
- O Arjuna, when one performs his prescribed duty only because it ought to be done, and renounces all material association and all attachment to the fruit, his renunciation is said to be in the mode of goodness.
- STIH 9:
- O Arjuna, kad osoba obavlja svoje propisane dužnosti samo iz dužnosti i odrekne se sveg materijalnog društva i vezanosti za rezultate, kaže se da je njezino odricanje u guṇi vrline.
- TEXT 10:
- The intelligent renouncer situated in the mode of goodness, neither hateful of inauspicious work nor attached to auspicious work, has no doubts about work.
- STIH 10:
- Inteligentna osoba utemeljena u guṇi vrline, koja se odriče bez mržnje prema nepovoljnim djelatnostima ili vezanosti za povoljne, ne dvoji se prilikom djelovanja.
- TEXT 12:
- For one who is not renounced, the threefold fruits of action – desirable, undesirable and mixed – accrue after death. But those who are in the renounced order of life have no such result to suffer or enjoy.
- STIH 12:
- Osoba koja se ne odriče dobiva nakon smrti trostruke plodove djelovanja – poželjne, nepoželjne i pomiješane. Ali onaj tko je utemeljen u redu odricanja ne mora patiti ili uživati u takvim rezultatima.
- TEXT 14:
- The place of action [the body], the performer, the various senses, the many different kinds of endeavor, and ultimately the Supersoul – these are the five factors of action.
- STIH 14:
- Mjesto djelovanja [tijelo], djelatelj, razna osjetila, različite vrste napora i Nad-duša predstavljaju pet čimbenika djelovanja.
- TEXT 16:
- Therefore one who thinks himself the only doer, not considering the five factors, is certainly not very intelligent and cannot see things as they are.
- STIH 16:
- Zato onaj tko smatra sebe jedinim djelateljem, ne uzimajući u obzir ovih pet čimbenika, nije vrlo inteligentan i ne može vidjeti stvari kakve jesu.
- TEXT 17:
- One who is not motivated by false ego, whose intelligence is not entangled, though he kills men in this world, does not kill. Nor is he bound by his actions.
- STIH 17:
- Onaj tko ne djeluje na poticaj lažnoga ega, čija inteligencija nije vezana, iako ubija ljude u ovom svijetu, ne ubija, niti biva sputan svojim djelima.
- TEXT 18:
- Knowledge, the object of knowledge, and the knower are the three factors that motivate action; the senses, the work and the doer are the three constituents of action.
- STIH 18:
- Znanje, predmet znanja i poznavatelj, tri su poticaja za djelovanje. Osjetila, djelatnost i djelatelj, tri su elementa djelovanja.
- TEXT 20:
- That knowledge by which one undivided spiritual nature is seen in all living entities, though they are divided into innumerable forms, you should understand to be in the mode of goodness.
- STIH 20:
- Znaj da je znanje kojim se jedna nepodvojena duhovna priroda opaža u svim živim bićima, iako je podijeljena na bezbroj oblika, u guṇi vrline.
- TEXT 22:
- And that knowledge by which one is attached to one kind of work as the all in all, without knowledge of the truth, and which is very meager, is said to be in the mode of darkness.
- STIH 22:
- Veoma oskudno znanje, kojim se osoba vezuje za određenu vrstu djelovanja kao sve u svemu, bez znanja o istini, smatra se znanjem u guṇi tame.
- TEXT 23:
- That action which is regulated and which is performed without attachment, without love or hatred, and without desire for fruitive results is said to be in the mode of goodness.
- STIH 23:
- Djelo učinjeno u skladu s odredbama spisa, bez vezanosti, ljubavi, mržnje ili bez želje za plodonosnim rezultatima, naziva se djelom u guṇi vrline.
- TEXT 24:
- But action performed with great effort by one seeking to gratify his desires, and enacted from a sense of false ego, is called action in the mode of passion.
- STIH 24:
- Ali djelo učinjeno uz veliki napor, sa željom za plodonosnim rezultatima, potaknuto osjećajem lažnoga ega, naziva se djelom u guṇi strasti.
- TEXT 25:
- That action performed in illusion, in disregard of scriptural injunctions, and without concern for future bondage or for violence or distress caused to others is said to be in the mode of ignorance.
- STIH 25:
- Za djelo učinjeno u iluziji, bez obaziranja na naredbe spisa i buduće ropstvo, nasilje ili nesreću koje drugima donosi, kaže se da je u guṇi neznanja.
- TEXT 26:
- One who performs his duty without association with the modes of material nature, without false ego, with great determination and enthusiasm, and without wavering in success or failure is said to be a worker in the mode of goodness.
- STIH 26:
- Za osobu koja obavlja svoje dužnosti bez dodira s guṇama materijalne prirode, bez lažnoga ega, s velikom odlučnošću i poletom, ne dvoumeći se u uspjehu i neuspjehu, kaže se da djeluje u guṇi vrline.
- TEXT 27:
- The worker who is attached to work and the fruits of work, desiring to enjoy those fruits, and who is greedy, always envious, impure, and moved by joy and sorrow, is said to be in the mode of passion.
- STIH 27:
- Za pohlepnu osobu, uvijek zavidnu, nečistu, podložnu radosti i tuzi i vezanu za rad i plodove rada u kojima želi uživati, kaže se da djeluje u guṇi strasti.
- TEXT 28:
- The worker who is always engaged in work against the injunctions of the scripture, who is materialistic, obstinate, cheating and expert in insulting others, and who is lazy, always morose and procrastinating is said to be a worker in the mode of ignorance.
- STIH 28:
- Za materijalističku osobu koja uvijek krši naredbe spisa, vara i vrijeđa druge i sve odgađa, koja je svojeglava, lijena i uvijek mrzovoljna, kaže se da djeluje u guṇi neznanja.
- TEXT 29:
- O winner of wealth, now please listen as I tell you in detail of the different kinds of understanding and determination, according to the three modes of material nature.
- STIH 29:
- O osvojitelju bogatstva, sada ću ti potanko opisati različite vrste inteligencije i odlučnosti, u skladu s tri guṇe materijalne prirode. Molim te, počuj.
- TEXT 30:
- O son of Pṛthā, that understanding by which one knows what ought to be done and what ought not to be done, what is to be feared and what is not to be feared, what is binding and what is liberating, is in the mode of goodness.
- STIH 30:
- O Pṛthin sine, kada osoba zna što treba činiti, a što ne, čega se treba plašiti, a čega ne, što uzrokuje vezanost, a što oslobođenje, posjeduje moć razlučivanja u guṇi vrline.
- TEXT 31:
- O son of Pṛthā, that understanding which cannot distinguish between religion and irreligion, between action that should be done and action that should not be done, is in the mode of passion.
- STIH 31:
- O Pṛthin sine, kada osoba ne pravi razliku između religije i bezbožnosti, između onoga što treba činiti i onoga što ne treba, posjeduje moć razlučivanja u guṇi strasti.
- TEXT 32:
- That understanding which considers irreligion to be religion and religion to be irreligion, under the spell of illusion and darkness, and strives always in the wrong direction, O Pārtha, is in the mode of ignorance.
- STIH 32:
- O Pṛthin sine, kada osoba opčinjena iluzijom i tamom smatra bezbožnost religijom, a religiju bezbožnošću, i uvijek djeluje u pogrešnom smjeru, posjeduje moć razlučivanja u guṇi neznanja.
- TEXT 33:
- O son of Pṛthā, that determination which is unbreakable, which is sustained with steadfastness by yoga practice, and which thus controls the activities of the mind, life and senses is determination in the mode of goodness.
- STIH 33:
- O Pṛthin sine, neslomljiva odlučnost koja se postojano održava primjenom yoge i koja tako vlada djelatnostima uma, života i osjetila odlučnost je u guṇi vrline.
- TEXT 34:
- But that determination by which one holds fast to fruitive results in religion, economic development and sense gratification is of the nature of passion, O Arjuna.
- STIH 34:
- Odlučnost kojom je osoba čvrsto vezana za plodonosne rezultate religije, gospodarskog razvoja i zadovoljavanja osjetila ima prirodu strasti, o Arjuna.
- TEXT 35:
- And that determination which cannot go beyond dreaming, fearfulness, lamentation, moroseness and illusion – such unintelligent determination, O son of Pṛthā, is in the mode of darkness.
- STIH 35:
- O Pṛthin sine, odlučnost kojom osoba ne može nadići san, strah, jadikovanje, mrzovolju i iluziju – takva neinteligentna odlučnost u guṇi je tame.
- TEXT 36:
- O best of the Bhāratas, now please hear from Me about the three kinds of happiness by which the conditioned soul enjoys, and by which he sometimes comes to the end of all distress.
- STIH 36:
- O najbolji od Bhārata, sada ću ti opisati tri vrste sreće u kojoj uvjetovana duša uživa i zahvaljujući kojoj ponekad okončava svu svoju nesreću. Molim te, počuj.
- TEXT 37:
- That which in the beginning may be just like poison but at the end is just like nectar and which awakens one to self-realization is said to be happiness in the mode of goodness.
- STIH 37:
- Sreća koja na početku može izgledati kao otrov, ali je na kraju kao nektar i koja budi u osobi svijest o samospoznaji smatra se srećom u guṇi vrline.
- TEXT 38:
- That happiness which is derived from contact of the senses with their objects and which appears like nectar at first but poison at the end is said to be of the nature of passion.
- STIH 38:
- Sreća koja nastaje iz dodira osjetila s njihovim predmetima i koja na početku izgleda kao nektar, ali je na kraju kao otrov, smatra se srećom u guṇi strasti.
- TEXT 39:
- And that happiness which is blind to self-realization, which is delusion from beginning to end and which arises from sleep, laziness and illusion is said to be of the nature of ignorance.
- STIH 39:
- Za sreću koja je slijepa za samospoznaju, koja je od početka do kraja iluzorna i koja nastaje iz spavanja, lijenosti i iluzije, kaže se da ima prirodu neznanja.
- TEXT 40:
- There is no being existing, either here or among the demigods in the higher planetary systems, which is freed from these three modes born of material nature.
- STIH 40:
- Ni ovdje ni među polubogovima u višim planetarnim sustavima ne postoji biće koje je oslobođeno ove tri guṇe materijalne prirode.
- TEXT 41:
- Brāhmaṇas, kṣatriyas, vaiśyas and śūdras are distinguished by the qualities born of their own natures in accordance with the material modes, O chastiser of the enemy.
- STIH 41:
- Brāhmaṇe, kṣatriye, vaiśye i śūdre razlikuju se po odlikama rođenim iz njihove vlastite prirode pod utjecajem materijalnih guṇa, o pokoritelju neprijatelja.
- TEXT 42:
- Peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom and religiousness – these are the natural qualities by which the brāhmaṇas work.
- STIH 42:
- Smirenost, samoovladanost, strogost, čistoća, snošljivost, poštenje, znanje, mudrost i pobožnost prirodne su osobine koje u svom djelovanju očituje brāhmaṇa.
- TEXT 43:
- Heroism, power, determination, resourcefulness, courage in battle, generosity and leadership are the natural qualities of work for the kṣatriyas.
- STIH 43:
- Junaštvo, snaga, odlučnost, snalažljivost, hrabrost u bici, velikodušnost i vladarska moć prirodne su osobine koje u svom djelovanju očituje kṣatriya.
- TEXT 46:
- By worship of the Lord, who is the source of all beings and who is all-pervading, a man can attain perfection through performing his own work.
- STIH 46:
- Obožavanjem Gospodina, koji je izvor svih živih bića i koji je sveprožimajući, čovjek može dostići savršenstvo obavljajući vlastite dužnosti.
- TEXT 47:
- It is better to engage in one’s own occupation, even though one may perform it imperfectly, than to accept another’s occupation and perform it perfectly. Duties prescribed according to one’s nature are never affected by sinful reactions.
- STIH 47:
- Bolje je baviti se vlastitim zanimanjem, čak i nesavršeno, nego prihvatiti tuđe zanimanje i baviti se njime savršeno. Dužnosti propisane u skladu s prirodom pojedine osobe nikada ne povlače za sobom grešne posljedice.
- TEXT 48:
- Every endeavor is covered by some fault, just as fire is covered by smoke. Therefore one should not give up the work born of his nature, O son of Kuntī, even if such work is full of fault.
- STIH 48:
- Svaki je napor prekriven nekom vrstom nedostatka, kao što je vatra prekrivena dimom. Čovjek, stoga, ne bi trebao ostaviti djelatnost rođenu iz njegove prirode, o Kuntīn sine, čak i ako je puna nedostataka.
- TEXT 49:
- One who is self-controlled and unattached and who disregards all material enjoyments can obtain, by practice of renunciation, the highest perfect stage of freedom from reaction.
- STIH 49:
- Samoovladana osoba, koja nije vezana i koja se ne obazire na materijalne užitke, može odricanjem dostići najsavršeniji stadij oslobođenja od posljedica.
- TEXT 50:
- O son of Kuntī, learn from Me how one who has achieved this perfection can attain to the supreme perfectional stage, Brahman, the stage of highest knowledge, by acting in the way I shall now summarize.
- STIH 50:
- O Kuntīn sine, počuj kako onaj tko je dostigao to savršenstvo može dostići vrhovnu razinu savršenstva, Brahman, razinu najvišeg znanja, djelujući na način koji ću ti sada sažeto opisati.
- TEXTS 51-53:
- Being purified by his intelligence and controlling the mind with determination, giving up the objects of sense gratification, being freed from attachment and hatred, one who lives in a secluded place, who eats little, who controls his body, mind and power of speech, who is always in trance and who is detached, free from false ego, false strength, false pride, lust, anger, and acceptance of material things, free from false proprietorship, and peaceful – such a person is certainly elevated to the position of self-realization.
- STIHOVI 51-53:
- Osoba koja se pročistila svojom inteligencijom, koja odlučno vlada umom i odriče se predmeta osjetilnog zadovoljstva, oslobođena vezanosti i mržnje, koja živi na osami, jede malo, vlada svojim tijelom, umom i govorom, koja je uvijek u transu i koja nije vezana, oslobođena lažnog ega, lažne snage, lažnog ponosa, požude, srdžbe i lažne posesivnosti, koja ne prihvaća materijalne stvari i koja je smirena – takva osoba sigurno biva uzdignuta na razinu samospoznaje.
- TEXT 54:
- One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me.
- STIH 54:
- Onaj tko je tako transcendentalno utemeljen odmah spoznaje Vrhovni Brahman i postaje potpuno radostan. Nikada ne jadikuje niti za ičim žudi. Jednako se ophodi prema svakom živom biću. U takvom stanju dostiže čisto predano služenje Mene.
- TEXT 55:
- One can understand Me as I am, as the Supreme Personality of Godhead, only by devotional service. And when one is in full consciousness of Me by such devotion, he can enter into the kingdom of God.
- STIH 55:
- Osoba Me može spoznati kao Svevišnju Božansku Osobu samo predanim služenjem. Kad zahvaljujući takvoj predanosti postane potpuno svjesna Mene, može ući u Božje carstvo.
- TEXT 58:
- If you become conscious of Me, you will pass over all the obstacles of conditioned life by My grace. If, however, you do not work in such consciousness but act through false ego, not hearing Me, you will be lost.
- STIH 58:
- Ako postaneš svjestan Mene, Mojom ćeš milošću nadići sve zapreke uvjetovanog života. Međutim, ako ne budeš djelovao u takvoj svjesnosti, već pod utjecajem lažnoga ega, ne slušajući Moje riječi, bit ćeš izgubljen.
- TEXT 59:
- If you do not act according to My direction and do not fight, then you will be falsely directed. By your nature, you will have to be engaged in warfare.
- STIH 59:
- Ako ne izvršiš Moju naredbu i ne boriš se, tvoje će djelatnosti biti pogrešno usmjerene. Zbog tvoje prirode, bit ćeš prisiljen sudjelovati u ratu.
- TEXT 60:
- Under illusion you are now declining to act according to My direction. But, compelled by the work born of your own nature, you will act all the same, O son of Kuntī.
- STIH 60:
- O Kuntīn sine, pod utjecajem iluzije sada odbijaš izvršiti Moju naredbu, ali ćeš djelovati na isti način, prisiljen svojom prirodom.
- TEXT 61:
- The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.
- STIH 61:
- Svevišnji se Gospodin nalazi u svačijem srcu, o Arjuna, i upravlja lutanjima svih živih bića, koja su smještena u stroju načinjenom od materijalne energije.
- TEXT 64:
- Because you are My very dear friend, I am speaking to you My supreme instruction, the most confidential knowledge of all. Hear this from Me, for it is for your benefit.
- STIH 64:
- Budući da si Moj veoma dragi prijatelj, prenijet ću ti najpovjerljivije znanje, Moju najvišu uputu. Saslušaj Me, jer govorim za tvoje dobro.
- TEXT 65:
- Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.
- STIH 65:
- Uvijek misli na Mene, postani Moj bhakta, obožavaj Me i odavaj Mi poštovanje. Tako ćeš sigurno doći k Meni. To ti obećavam, jer si Moj veoma dragi prijatelj.
- TEXT 67:
- This confidential knowledge may never be explained to those who are not austere, or devoted, or engaged in devotional service, nor to one who is envious of Me.
- STIH 67:
- Ovo povjerljivo znanje nikada ne bi trebao objašnjavati onima koji ne vrše strogosti, koji nisu predani niti zaokupljeni predanim služenjem i koji Mi zavide.
- TEXT 73:
- Arjuna said: My dear Kṛṣṇa, O infallible one, my illusion is now gone. I have regained my memory by Your mercy. I am now firm and free from doubt and am prepared to act according to Your instructions.
- STIH 73:
- Arjuna reče: Dragi moj Kṛṣṇa, o nepogrešivi, moja je iluzija sada nestala. Tvojom milošću vratilo mi se pamćenje. Sada sam nepokolebljiv i oslobođen sumnje, spreman da postupim po Tvojim uputama.
- TEXT 75:
- By the mercy of Vyāsa, I have heard these most confidential talks directly from the master of all mysticism, Kṛṣṇa, who was speaking personally to Arjuna.
- STIH 75:
- Vyāsinom milošću čuo sam ovaj najpovjerljiviji razgovor neposredno od gospodara sveg misticizma, Kṛṣṇe, koji je osobno govorio Arjuni.
- TEXT 78:
- Wherever there is Kṛṣṇa, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality. That is my opinion.
- STIH 78:
- Gdje god je prisutan Kṛṣṇa, gospodar svih mistika, i Arjuna, vrhunski strijelac, tu je prisutno obilje, pobjeda, izuzetna moć i ćudorednost. To je moje mišljenje.