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TEXT 4

TEXT 4

Devanagari

Devanagari

अर्जुन उवाच
अपरं भवतो जन्म परं जन्म विवस्वतः ।
कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति ॥ ४ ॥

Text

Tekst

arjuna uvāca
aparaṁ bhavato janma
paraṁ janma vivasvataḥ
katham etad vijānīyāṁ
tvam ādau proktavān iti
arjuna uvāca
aparaṁ bhavato janma
paraṁ janma vivasvataḥ
katham etad vijānīyāṁ
tvam ādau proktavān iti

Synonyms

Synonyms

arjunaḥ uvāca — Arjuna said; aparam — junior; bhavataḥ — Your; janma — birth; param — superior; janma — birth; vivasvataḥ — of the sun-god; katham — how; etat — this; vijānīyām — shall I understand; tvam — You; ādau — in the beginning; proktavān — instructed; iti — thus.

arjunaḥ uvāca — Arjuna ütles; aparam — noorem; bhavataḥ — Sinu; janma — sünd; param — kõrgemalseisev; janma — sünd; vivasvataḥ — päikesejumala; katham — kuidas; etat — seda; vijānīyām — ma mõistan; tvam — Sina; ādau — algul; proktavān — juhendasid; iti — niiviisi.

Translation

Translation

Arjuna said: The sun-god Vivasvān is senior by birth to You. How am I to understand that in the beginning You instructed this science to him?

Arjuna ütles: Päikesejumal Vivasvān sündis varem kui Sina. Kuidas pean ma siis mõistma Sinu ütlust, et Sina õpetasid talle seda teadust aegade alguses?

Purport

Purport

Arjuna is an accepted devotee of the Lord, so how could he not believe Kṛṣṇa’s words? The fact is that Arjuna is not inquiring for himself but for those who do not believe in the Supreme Personality of Godhead or for the demons who do not like the idea that Kṛṣṇa should be accepted as the Supreme Personality of Godhead; for them only Arjuna inquires on this point, as if he were himself not aware of the Personality of Godhead, or Kṛṣṇa. As it will be evident from the Tenth Chapter, Arjuna knew perfectly well that Kṛṣṇa is the Supreme Personality of Godhead, the fountainhead of everything and the last word in transcendence. Of course, Kṛṣṇa also appeared as the son of Devakī on this earth. How Kṛṣṇa remained the same Supreme Personality of Godhead, the eternal original person, is very difficult for an ordinary man to understand. Therefore, to clarify this point, Arjuna put this question before Kṛṣṇa so that He Himself could speak authoritatively. That Kṛṣṇa is the supreme authority is accepted by the whole world, not only at present but from time immemorial, and the demons alone reject Him. Anyway, since Kṛṣṇa is the authority accepted by all, Arjuna put this question before Him in order that Kṛṣṇa would describe Himself without being depicted by the demons, who always try to distort Him in a way understandable to the demons and their followers. It is necessary that everyone, for his own interest, know the science of Kṛṣṇa. Therefore, when Kṛṣṇa Himself speaks about Himself, it is auspicious for all the worlds. To the demons, such explanations by Kṛṣṇa Himself may appear to be strange because the demons always study Kṛṣṇa from their own standpoint, but those who are devotees heartily welcome the statements of Kṛṣṇa when they are spoken by Kṛṣṇa Himself. The devotees will always worship such authoritative statements of Kṛṣṇa because they are always eager to know more and more about Him. The atheists, who consider Kṛṣṇa an ordinary man, may in this way come to know that Kṛṣṇa is superhuman, that He is sac-cid-ānanda-vigraha – the eternal form of bliss and knowledge – that He is transcendental, and that He is above the domination of the modes of material nature and above the influence of time and space. A devotee of Kṛṣṇa, like Arjuna, is undoubtedly above any misunderstanding of the transcendental position of Kṛṣṇa. Arjuna’s putting this question before the Lord is simply an attempt by the devotee to defy the atheistic attitude of persons who consider Kṛṣṇa to be an ordinary human being, subject to the modes of material nature.

Arjunat tunnistatakse Jumala pühendununa. Kuidas aga saab ta siis Jumala sõnu mitte uskuda? Tegelikult ei esita Arjuna seda küsimust mitte enese huvides, vaid nende jaoks, kes ei usu Jumala Kõrgeimat Isiksust, ning deemonite jaoks, kellele ei meeldi mõte Kṛṣṇast kui Jumala Kõrgeimast Isiksusest. Nende jaoks küsib Arjuna selle küsimuse, tehes seda nii nagu ta ise ei mõistaks Jumala Isiksuse, Kṛṣṇa olemust. Kümnendas peatükis ilmneb, et Arjuna teadis väga hästi, et Kṛṣṇa on Jumala Kõrgeim Isiksus, kõige algne allikas ja transtsendentsuse kõrgeim aspekt. Loomulikult oli Kṛṣṇa siin maailmas ka Devakī pojana. Tavalisel inimesel on väga raske mõista, kuidas sai Kṛṣṇa jääda samal ajal Jumala Kõrgeimaks Isiksuseks, igaveseks algseks isikuks. Seetõttu esitas Arjuna küsimuse selle asjaolu kohta Kṛṣṇale nii, et Kṛṣṇa Ise saaks anda autoriteetse selgituse. Seda, et Kṛṣṇa on kõrgeim autoriteet, tunnistatakse kogu maailmas, ning mitte ainult käesoleval hetkel, vaid juba mäletamatutest aegadest peale. Ainult deemonid eiravad seda fakti. Kuna Kṛṣṇa on kõigi poolt tunnistatud autoriteet, asetab Arjuna Tema ette küsimuse nii, et Kṛṣṇa saaks kirjeldada End Ise ning et kellelgi poleks vaja tugineda deemonite poolt antud kirjeldustele, mis moonutavad Teda neile ja nende järgijatele sobival viisil. Kṛṣṇat selgitava teaduse uurimine on igaühe enese huvides. Kui Kṛṣṇa Ise räägib Endast, siis toob see kasu kõikidele maailmadele. Deemonitele võivad need kirjeldused tunduda küll kummalistena, kuna nad lähtuvad Kṛṣṇa uurimisel alati omaenese vaatepunktist, aga pühendunud on südamest tänulikud kõige Kṛṣṇa poolt öeldu eest. Pühendunud on alati tänulikud igasuguse Kṛṣṇast kõneleva autoriteetse informatsiooni eest, sest nad tahavad alati Kṛṣṇast üha enam ja enam teada saada. Ateistid, kes peavad Kṛṣṇat tavaliseks inimeseks, võivad selle informatsiooni läbi jõuda lõpuks arusaamisele, et Kṛṣṇa on üleinimlik, et Ta on sac-cid-ānanda-vigraha – õndsuse ja teadmiste igavene kehastus, et Ta on transtsendentaalne ning et Ta on kõrgemalseisev nii kõikide materiaalse looduse guṇade kui ka aja ja ruumi mõju suhtes. Kṛṣṇa pühendunu, nagu näiteks Arjuna, on kahtlemata kõikidest Kṛṣṇa transtsendentaalse positsiooni vääritikäsitlejatest kõrgemas positsioonis. Arjuna küsimuse selline asetus Jumala ette tulenes lihtsalt pühendunu püüdest astuda vastu ateistlikele seisukohtadele, mille kohaselt Kṛṣṇat peetakse tavaliseks inimeseks, kes allub materiaalse looduse guṇade mõjule.