TEXT 29

Tekst

Text

samo ’haṁ sarva-bhūteṣu
na me dveṣyo ’sti na priyaḥ
ye bhajanti tu māṁ bhaktyā
mayi te teṣu cāpy aham

Synonyms

samaḥ — ens indstillet; aham — Jeg; sarva-bhūteṣu — over for alle levende væsener; na — ingen; me — af Mig; dveṣyaḥ — forhadt; asti — er; na — ej heller; priyaḥ — elsket; ye — de, som; bhajanti — yder transcendental tjeneste; tu — men; mām — til Mig; bhaktyā — i hengivenhed; mayi — er i Mig; te — sådanne personer; teṣu — i dem; ca — også; api — afgjort; aham — Jeg.

samaḥ — equally disposed; aham — I; sarva-bhūteṣu — to all living entities; na — no one; me — to Me; dveṣyaḥ — hateful; asti — is; na — nor; priyaḥ — dear; ye — those who; bhajanti — render transcendental service; tu — but; mām — unto Me; bhaktyā — in devotion; mayi — are in Me; te — such persons; teṣu — in them; ca — also; api — certainly; aham — I.

Translation

Jeg misunder ingen, og Jeg er heller ikke partisk over for nogen. Jeg er ens mod alle. Men den, der tjener Mig med hengivenhed, er en ven og er i Mig, og Jeg er også hans ven.

I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him.

Purport

FORKLARING: Her kan man stille spørgsmålet, at hvis Kṛṣṇa er ens mod alle, og ingen er Hans særlige ven, hvorfor har Han da en særlig interesse i de hengivne, der altid er engageret i Hans transcendentale tjeneste? Men dette er ikke forskelsbehandling. Det er helt naturligt. Hvem som helst i denne materielle verden kan være gavmildt indstillet, men man vil alligevel altid have en særlig interessere i sine egne børn. Herren erklærer, at alle levende væsener, uanset hvilken form de har, er Hans sønner, og derfor forsyner Han gavmildt alle med deres livsfornødenheder. Han er som en sky, der lader det regne overalt, uanset om regnen falder på klippe, jord eller vand. Men Han viser alligevel Sine hengivne særlig opmærksomhed. Sådanne hengivne omtales her. De er hele tiden i Kṛṣṇa-bevidsthed, og de er derfor altid transcendentalt situeret i Kṛṣṇa. Selve udtrykket “Kṛṣṇa-bevidsthed” antyder, at de, der er i en sådan bevidsthed, er levende transcendentalister, der er situeret i Ham. Her siger Herren klart, mayi te: “De er i Mig.” Det betyder, at Herren naturligvis også er i dem. Dette er gensidigt. Det forklarer også ordene ye yathā māṁ prapadyante, tāṁs tathaiva bhajāmy aham (Bg. 4.11): “I samme grad, som nogen overgiver sig til Mig, tager Jeg mig af dem.” Denne form for transcendental gensidighed findes, fordi både Herren og den hengivne er bevidste. Når en diamant er indfattet i en guldring, ser det virkelig flot ud. Det kaster glans over guldet, og samtidig kaster det glans på diamanten. Herren og det levende væsen er evigt funklende, og når et levende væsen bliver tiltrukket af den Højeste Herres tjeneste, ligner han guld. Herren er en diamant, så denne kombination er meget smuk. Levende væsener i deres rene tilstand kaldes hengivne. Den Højeste Herre bliver Sine hengivnes hengivne. Hvis der ikke er et gensidigt forhold mellem den hengivne og Herren, kan der ikke være tale om personlighedsfilosofi. I upersonlighedsfilosofien er der ingen gensidig udveksling mellem den Højeste og det levende væsen, men det er der i personlighedsfilosofien.

One may question here that if Kṛṣṇa is equal to everyone and no one is His special friend, then why does He take a special interest in the devotees who are always engaged in His transcendental service? But this is not discrimination; it is natural. Any man in this material world may be very charitably disposed, yet he has a special interest in his own children. The Lord claims that every living entity – in whatever form – is His son, and so He provides everyone with a generous supply of the necessities of life. He is just like a cloud which pours rain all over, regardless of whether it falls on rock or land or water. But for His devotees, He gives specific attention. Such devotees are mentioned here: they are always in Kṛṣṇa consciousness, and therefore they are always transcendentally situated in Kṛṣṇa. The very phrase “Kṛṣṇa consciousness” suggests that those who are in such consciousness are living transcendentalists, situated in Him. The Lord says here distinctly, mayi te: “They are in Me.” Naturally, as a result, the Lord is also in them. This is reciprocal. This also explains the words ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham: “Whoever surrenders unto Me, proportionately I take care of him.” This transcendental reciprocation exists because both the Lord and the devotee are conscious. When a diamond is set in a golden ring, it looks very nice. The gold is glorified, and at the same time the diamond is glorified. The Lord and the living entity eternally glitter, and when a living entity becomes inclined to the service of the Supreme Lord he looks like gold. The Lord is a diamond, and so this combination is very nice. Living entities in a pure state are called devotees. The Supreme Lord becomes the devotee of His devotees. If a reciprocal relationship is not present between the devotee and the Lord, then there is no personalist philosophy. In the impersonal philosophy there is no reciprocation between the Supreme and the living entity, but in the personalist philosophy there is.

Et ofte givet eksempel er, at Herren er ligesom et ønsketræ, og ligegyldigt hvad man vil have fra dette ønsketræ, opfylder Herren det. Men her er forklaringen mere fuldstændig. Herren siges her at være partisk over for Sine hengivne. Dette lader forstå Herrens særlige barmhjertighed mod de hengivne. Man må ikke tro, at Herrens gensidige udveksling sker under karma-loven. Den er en del af den transcendentale situation, som Herren og Hans hengivne opererer under. Hengiven tjeneste til Herren er således ikke en aktivitet af denne materielle verden. Den tilhører den åndelige verden, hvor evighed, lyksalighed og viden råder.

The example is often given that the Lord is like a desire tree, and whatever one wants from this desire tree, the Lord supplies. But here the explanation is more complete. The Lord is here stated to be partial to the devotees. This is the manifestation of the Lord’s special mercy to the devotees. The Lord’s reciprocation should not be considered to be under the law of karma. It belongs to the transcendental situation in which the Lord and His devotees function. Devotional service to the Lord is not an activity of this material world; it is part of the spiritual world, where eternity, bliss and knowledge predominate.