TEXT 29

STIH 29

Devanagari

समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रिय: ।
ये भजन्ति तु मां भक्त्य‍ा मयि ते तेषु चाप्यहम् ॥ २९ ॥

Text

Tekst

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

Synonyms

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.

samaḥ – jednak; aham – Ja; sarva-bhūteṣu – prema svim živim bićima; na – nikoga ne; me – Ja; dveṣyaḥ – mrzim; asti – je; na – niti; priyaḥ – drag; ye – oni koji; bhajanti – transcendentalno služe; tu – ali; mām – Mene; bhaktyā – s predanošću; mayi – u Meni su; te – takve osobe; teṣu – u njima; ca – također; api – zacijelo; aham – Ja.

Translation

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.

Nikome ne zavidim niti sam prema ikome pristran. Jednak sam prema svima, ali onaj tko Me služi s predanošću utemeljen je u Meni, Moj je prijatelj i Ja sam njegov prijatelj.

Purport

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.

SMISAO: Netko može postaviti pitanje: „Ako je Kṛṣṇa jednak prema svima i nitko nije Njegov prijatelj, zašto je posebno naklonjen bhaktama koji Ga uvijek transcendentalno služe?" No to nije diskriminacija; to je prirodno. Čovjek u materijalnom svijetu može biti vrlo milosrdan prema drugima, ali je posebno naklonjen svojoj djeci. Gospodin tvrdi da je svako živo biće – bez obzira na oblik koji ima – Njegov sin i zato svakoga opskrbljuje svim životnim potrepštinama. On je kao oblak koji izlijeva kišu svuda: i na kamen i na zemlju i na vodu. No posebnu pozornost poklanja bhaktama. Takvi su bhakte ovdje opisani: oni su uvijek svjesni Kṛṣṇe i stoga su uvijek transcendentalno utemeljeni u Kṛṣṇi. Sam izraz „svjesnost Kṛṣṇe" pokazuje da su osobe s takvom svjesnošću živi transcendentalisti, utemeljeni u Njemu. Gospodin ovdje jasno kaže – mayi te: „Oni su u Meni." Prirodno je, kao rezultat toga, Gospodin u njima. To je uzajamno. To također objašnjavaju riječi – ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham: „Vodim brigu o svakome tko Mi se preda, razmjerno njegovu predavanju." Ta transcendentalna razmjena postoji zato što su i Gospodin i bhakta svjesni. Kad se na zlatan prsten stavi dijamant, prsten izgleda prekrasno. Tako i zlato i dijamant postaju slavni. Gospodin i živo biće vječno blistaju i kad živo biće postane naklonjeno služenju Gospodina, izgleda kao zlato. Gospodin je dijamant i zato je taj spoj veoma lijep. Živa bića u čistu stanju zovu se bhakte. Svevišnji Gospodin postaje bhakta Svojih bhakta. Ako u odnosu između bhakte i Gospodina nema razmjene, onda nema personalističke filozofije. U impersonalističkoj filozofiji ne postoji razmjena između Svevišnjega i živog bića, ali u personalističkoj filozofiji postoji.

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.

Gospodin se često uspoređuje s drvetom želja, koje daje sve što netko poželi, ali ovdje nalazimo potpunije objašnjenje. Ovdje je rečeno da je Gospodin pristran prema bhaktama. To je očitovanje Gospodinove posebne milosti prema bhaktama. Ne bismo trebali misliti da Gospodin uzvraća u skladu sa zakonom karme. Ta se razmjena odvija na transcendentalnoj razini na kojoj djeluju Gospodin i Njegovi bhakte. Predano služenje Gospodina nije djelatnost materijalnog svijeta; dio je duhovnog svijeta, u kojem vladaju vječnost, blaženstvo i znanje.