TEXT 20

STIH 20

Devanagari

न जायते म्रियते वा कदाचि-
न्नायं भूत्वा भविता वा न भूयः ।
अजो नित्यः शाश्वतोऽयं पुराणो
न हन्यते हन्यमाने शरीरे ॥ २० ॥

Text

Tekst

na jāyate mriyate vā kadācin
nāyaṁ bhūtvā bhavitā vā na bhūyaḥ
ajo nityaḥ śāśvato ’yaṁ purāṇo
na hanyate hanyamāne śarīre

Synonyms

na — never; jāyate — takes birth; mriyate — dies; vā — either; kadācit — at any time (past, present or future); na — never; ayam — this; bhūtvā — having come into being; bhavitā — will come to be; vā — or; na — not; bhūyaḥ — or is again coming to be; ajaḥ — unborn; nityaḥ — eternal; śāśvataḥ — permanent; ayam — this; purāṇaḥ — the oldest; na — never; hanyate — is killed; hanyamāne — being killed; śarīre — the body.

na – nikada; jāyate – rađa se; mriyate – umire; vā – ili; kadācit – ikada (u prošlosti, sadašnjosti ili budućnosti); na – nikada; ayam – ona; bhūtvā – nastala; bhavitā – nastat će; vā – ili; na – ne; bhūyaḥ – ponovno će nastati; ajaḥ – nerođena; nityaḥ – vječna; śāśvataḥ – uvijek postojeća; ayam – ona; purāṇaḥ – najstarija; na – nikada; hanyate – ubijena; hanyamāne – smrću; śarīre – tijela.

Translation

For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain.

Duša se nikada ne rađa niti umire. Nije nastala, ne nastaje i neće nastati. Nerođena je, vječna, uvijek postojeća i prvobitna. Nije ubijena kada je tijelo ubijeno.

Purport

Qualitatively, the small atomic fragmental part of the Supreme Spirit is one with the Supreme. He undergoes no changes like the body. Sometimes the soul is called the steady, or kūṭa-stha. The body is subject to six kinds of transformations. It takes its birth from the womb of the mother’s body, remains for some time, grows, produces some effects, gradually dwindles, and at last vanishes into oblivion. The soul, however, does not go through such changes. The soul is not born, but, because he takes on a material body, the body takes its birth. The soul does not take birth there, and the soul does not die. Anything which has birth also has death. And because the soul has no birth, he therefore has no past, present or future. He is eternal, ever-existing and primeval – that is, there is no trace in history of his coming into being. Under the impression of the body, we seek the history of birth, etc., of the soul. The soul does not at any time become old, as the body does. The so-called old man, therefore, feels himself to be in the same spirit as in his childhood or youth. The changes of the body do not affect the soul. The soul does not deteriorate like a tree, nor anything material. The soul has no by-product either. The by-products of the body, namely children, are also different individual souls; and, owing to the body, they appear as children of a particular man. The body develops because of the soul’s presence, but the soul has neither offshoots nor change. Therefore, the soul is free from the six changes of the body.

SMISAO: Mali atomski dio Vrhovnog Duha kvalitativno je jednak Vrhovnom i ne podliježe promjenama kao tijelo. Duša se katkada naziva kūṭa-stha, što znači postojana. Postoji šest vrsta preobražaja kojima podliježe tijelo: rađa se iz maternice, raste, živi neko vrijeme, stvara potomstvo, postupno se raspada i na kraju nestaje u zaborav. No duša ne podliježe takvim promjenama. Ona se ne rađa, ali prihvaća materijalno tijelo i zato se tijelo rađa. Duša se ne rađa s tijelom, niti umire. Sve što se rađa i umire. Duša se ne rađa i zato nema prošlosti, sadašnjosti i budućnosti. Vječna je, uvijek postojeća i prvobitna. To znači da u povijesti nema traga o njezinu nastanku. Pod dojmom tijela mi istražujemo povijest rođenja duše. Ona nikada ne stari kao tijelo. Zato takozvani starac osjeća isti duh kao u djetinjstvu ili mladosti. Promjene tijela ne utječu na dušu. Duša se ne raspada kao drvo i ostale materijalne stvari. Isto tako ne stvara popratne proizvode. Popratni proizvodi tijela – djeca – različite su osobne duše i zbog tijela izgledaju kao djeca nekog čovjeka. Tijelo se razvija zahvaljujući nazočnosti duše, ali duša se ne mijenja niti stvara potomke. Prema tome, duša ne podliježe tjelesnim promjenama.

In the Kaṭha Upaniṣad (1.2.18) we also find a similar passage, which reads:

U Kaṭha Upaniṣadi (1.2.18) nalazimo sličan stih:

na jāyate mriyate vā vipaścin
nāyaṁ kutaścin na babhūva kaścit
ajo nityaḥ śāśvato ’yaṁ purāṇo
na hanyate hanyamāne śarīre

The meaning and purport of this verse is the same as in the Bhagavad-gītā, but here in this verse there is one special word, vipaścit, which means learned or with knowledge.

Ovaj stih ima isto značenje i smisao kao stih u Bhagavad-gīti, ali u ovom je stihu upotrijebljena posebna riječ, vipaścit, koja znači učen ili onaj tko posjeduje znanje.

The soul is full of knowledge, or full always with consciousness. Therefore, consciousness is the symptom of the soul. Even if one does not find the soul within the heart, where he is situated, one can still understand the presence of the soul simply by the presence of consciousness. Sometimes we do not find the sun in the sky owing to clouds, or for some other reason, but the light of the sun is always there, and we are convinced that it is therefore daytime. As soon as there is a little light in the sky early in the morning, we can understand that the sun is in the sky. Similarly, since there is some consciousness in all bodies – whether man or animal – we can understand the presence of the soul. This consciousness of the soul is, however, different from the consciousness of the Supreme because the supreme consciousness is all-knowledge – past, present and future. The consciousness of the individual soul is prone to be forgetful. When he is forgetful of his real nature, he obtains education and enlightenment from the superior lessons of Kṛṣṇa. But Kṛṣṇa is not like the forgetful soul. If so, Kṛṣṇa’s teachings of Bhagavad-gītā would be useless.

Duša je puna znanja, što znači da je uvijek puna svijesti. Stoga je svijest simptom duše. Čak i ako ne možemo pronaći dušu u srcu, gdje se nalazi, možemo opaziti njezinu prisutnost jednostavno po prisutnosti svijesti. Katkada ne možemo vidjeti sunce na nebu zbog oblaka ili iz nekog drugog razloga, ali sunčeva je svjetlost uvijek prisutna i zato smo uvjereni da je dan. Čim se rano ujutro pojavi malo svjetlosti na nebu, znamo da je sunce izašlo. Slično tome, postojanje duše možemo shvatiti po prisutnosti svijesti u svim ljudskim i životinjskim tijelima. Svjesnost duše razlikuje se od svjesnosti Svevišnjeg, jer je vrhovna svjesnost potpuno znanje – znanje o prošlosti, sadašnjosti i budućnosti. Osobna je duša sklona zaboravnosti. Kad zaboravi svoju pravu prirodu, stječe znanje i biva prosvijetljena Kṛṣṇinim uzvišenim poukama. No Kṛṣṇa nije zaboravna duša. Kad bi tako bilo, Kṛṣṇina bi učenja u Bhagavad-gīti bila beskorisna.

There are two kinds of souls – namely the minute particle soul (aṇu-ātmā) and the Supersoul (vibhu-ātmā). This is also confirmed in the Kaṭha Upaniṣad (1.2.20) in this way:

Postoje dvije vrste duše – sićušna duša (aṇu-ātmā) i Nad-duša (vibhu-ātmā). To je potvrđeno u Kaṭha Upaniṣadi (1.2.20):

aṇor aṇīyān mahato mahīyān
ātmāsya jantor nihito guhāyām
tam akratuḥ paśyati vīta-śoko
dhātuḥ prasādān mahimānam ātmanaḥ

“Both the Supersoul [Paramātmā] and the atomic soul [ jīvātmā] are situated on the same tree of the body within the same heart of the living being, and only one who has become free from all material desires as well as lamentations can, by the grace of the Supreme, understand the glories of the soul.” Kṛṣṇa is the fountainhead of the Supersoul also, as it will be disclosed in the following chapters, and Arjuna is the atomic soul, forgetful of his real nature; therefore he requires to be enlightened by Kṛṣṇa, or by His bona fide representative (the spiritual master).

„Nad-duša (Paramātmā) i atomska duša (jīvātmā) nalaze se na istom drvetu tijela, u istom srcu živoga bića. Samo onaj tko se oslobodio svih materijalnih žudnji i jadikovki može milošću Svevišnjega shvatiti slave duše." U idućim poglavljima bit će otkriveno da je Kṛṣṇa izvor Nad-duše, a Arjuna atomska duša koja je zaboravila svoju pravu prirodu. Zato je znanjem treba prosvijetliti Kṛṣṇa ili Njegov vjerodostojni predstavnik (duhovni učitelj).