TEXTS 3-4

STIHOVI 3-4

Devanagari

न रूपमस्येह तथोपलभ्यते
नान्तो न चादिर्न च सम्प्रतिष्ठा ।
अश्वत्थमेनं सुविरूढमूल-
मसङ्गशस्त्रेण दृढेन छित्त्वा ॥ ३ ॥
तत: पदं तत्परिमार्गितव्यं
यस्मिन्गता न निवर्तन्ति भूय: ।
तमेव चाद्यं पुरुषं प्रपद्ये
यत: प्रवृत्ति: प्रसृता पुराणी ॥ ४ ॥

Text

Tekst

na rūpam asyeha tathopalabhyate
nānto na cādir na ca sampratiṣṭhā
aśvattham enaṁ su-virūḍha-mūlam
asaṅga-śastreṇa dṛḍhena chittvā

tataḥ padaṁ tat parimārgitavyaṁ
yasmin gatā na nivartanti bhūyaḥ
tam eva cādyaṁ puruṣaṁ prapadye
yataḥ pravṛttiḥ prasṛtā purāṇī

Synonyms

na — not; rūpam — the form; asya — of this tree; iha — in this world; tathā — also; upalabhyate — can be perceived; na — never; antaḥ — end; na — never; ca — also; ādiḥ — beginning; na — never; ca — also; sampratiṣṭhā — the foundation; aśvattham — banyan tree; enam — this; su-virūḍha — strongly; mūlam — rooted; asaṅga-śastreṇa — by the weapon of detachment; dṛḍhena — strong; chittvā — cutting; tataḥ — thereafter; padam — situation; tat — that; parimārgitavyam — has to be searched out; yasmin — where; gatāḥ — going; na — never; nivartanti — they come back; bhūyaḥ — again; tam — to Him; eva — certainly; ca — also; ādyam — original; puruṣam — the Personality of Godhead; prapadye — surrender; yataḥ — from whom; pravṛttiḥ — the beginning; prasṛtā — extended; purāṇi — very old.

na – ne; rūpam – oblik; asya – ovoga stabla; iha – u ovom svijetu; tathā – također; upalabhyate – može se opaziti; na – nikada; antaḥ – kraj; na – nikada; ca – također; ādiḥ – početak; na – nikada; ca – također; sampratiṣṭhā – temelj; aśvattham – stablo banjana; enam – ovo; su-virūḍha – čvrsto; mūlam – ukorijenjeno; asaṅga-śastreṇa – oružjem odvojenosti; dṛḍhena – odlučno; chittvā – presjeći; tataḥ – zatim; padam – mjesto; tat – to; parimārgitavyam – mora potražiti; yasmin – gdje; gatāḥ – otišavši; na – nikada ne; nivartanti – vraćaju se; bhūyaḥ – ponovno; tam – Njemu; eva – zacijelo; ca – također; ādyam – izvornoj; puruṣam – Božanskoj Osobi; prapadye – predaju se; yataḥ – od koje; pravṛttiḥ – počelo; prasṛtā – širi se; purāṇī – od davnina.

Translation

The real form of this tree cannot be perceived in this world. No one can understand where it ends, where it begins, or where its foundation is. But with determination one must cut down this strongly rooted tree with the weapon of detachment. Thereafter, one must seek that place from which, having gone, one never returns, and there surrender to that Supreme Personality of Godhead from whom everything began and from whom everything has extended since time immemorial.

Pravi oblik toga stabla ne može se opaziti u ovom svijetu. Nitko ne može shvatiti gdje mu je kraj, gdje početak, a gdje temelj. To snažno ukorijenjeno drvo mora se odlučno presjeći odvojenošću. Nakon toga, osoba mora potražiti mjesto iz kojeg se, jednom otišavši, nikada više neće vratiti. Ondje se mora predati Svevišnjoj Božanskoj Osobi od koje je sve počelo i od koje se sve širi od davnina.

Purport

It is now clearly stated that the real form of this banyan tree cannot be understood in this material world. Since the root is upwards, the extension of the real tree is at the other end. When entangled with the material expansions of the tree, one cannot see how far the tree extends, nor can one see the beginning of this tree. Yet one has to find out the cause. “I am the son of my father, my father is the son of such-and-such a person, etc.” By searching in this way, one comes to Brahmā, who is generated by the Garbhodaka-śāyī Viṣṇu. Finally, in this way, when one reaches the Supreme Personality of Godhead, that is the end of research work. One has to search out that origin of this tree, the Supreme Personality of Godhead, through the association of persons who are in knowledge of that Supreme Personality of Godhead. Then by understanding one becomes gradually detached from this false reflection of reality, and by knowledge one can cut off the connection and actually become situated in the real tree.

SMISAO: U ovom stihu Gospodin jasno izjavljuje da se pravi oblik banjanova stabla ne može shvatiti u materijalnom svijetu. Njegov korijen raste prema gore i zato se pravo stablo nalazi na drugom kraju. Osoba zapletena u materijalne ekspanzije drveta ne može vidjeti dokle se drvo proteže, niti gdje počinje. Ipak, mora pronaći uzrok. „Ja sam sin moga oca, moj otac je sin tog i tog čovjeka itd." Istražujući na taj način dolazi do Brahme, kojeg stvara Garbhodakaśāyī Viṣṇu. Tako na kraju dolazi do Svevišnje Božanske Osobe i to je kraj istraživanja. Mora pronaći izvor drveta, Svevišnju Božansku Osobu, družeći se s osobama koje posjeduju znanje o Svevišnjoj Božanskoj Osobi. Tada, zahvaljujući razumijevanju, postupno odbacuje vezanost za lažni odraz stvarnosti i znanjem presijeca vezu s njim. Tako dostiže pravo stablo.

The word asaṅga is very important in this connection because the attachment for sense enjoyment and lording it over the material nature is very strong. Therefore one must learn detachment by discussion of spiritual science based on authoritative scriptures, and one must hear from persons who are actually in knowledge. As a result of such discussion in the association of devotees, one comes to the Supreme Personality of Godhead. Then the first thing one must do is surrender to Him. The description of that place whence having gone one never returns to this false reflected tree is given here. The Supreme Personality of Godhead, Kṛṣṇa, is the original root from whom everything has emanated. To gain the favor of that Personality of Godhead, one has only to surrender, and this is a result of performing devotional service by hearing, chanting, etc. He is the cause of the extension of the material world. This has already been explained by the Lord Himself. Ahaṁ sarvasya prabhavaḥ: “I am the origin of everything.” Therefore to get out of the entanglement of this strong banyan tree of material life, one must surrender to Kṛṣṇa. As soon as one surrenders unto Kṛṣṇa, one becomes detached automatically from this material extension.

U vezi s tim, riječ asaṅga veoma je značajna, jer je vezanost za osjetilno uživanje i gospodarenje materijalnom prirodom vrlo snažna. Slušajući one koji posjeduju pravo znanje osoba mora kroz razgovore o duhovnom nauku, temeljene na mjerodavnim spisima, odbaciti vezanost. Zahvaljujući takvim razgovorima u društvu bhakta prilazi Svevišnjoj Božanskoj Osobi. Prva stvar koju tada mora učiniti je predati se Gospodinu. Ovdje je opisano mjesto iz kojeg se osoba, jednom kad ode, nikada više ne vraća lažnom odrazu stabla. Svevišnja Božanska Osoba Kṛṣṇa izvorni je korijen iz kojega sve emanira. Da bismo stekli naklonost te Božanske Osobe, moramo se jednostavno predati. To je rezultat predanog služenja putem slušanja, pjevanja itd. On je uzrok očitovanja materijalnog svijeta. Gospodin je to već objasnio. Ahaṁ sarvasya prabhavaḥ: „Ja sam podrijetlo svega". Zato se moramo predati Kṛṣṇi, kako bismo se oslobodili zapletenosti u to snažno stablo materijalnog života. Predajući se Kṛṣṇi, samim tim izgubit ćemo vezanost za materijalno očitovanje.