VERZ 52

TEXT 52

Besedilo

Text

śrī-bhagavān uvāca
su-durdarśam idaṁ rūpaṁ
dṛṣṭavān asi yan mama
devā apy asya rūpasya
nityaṁ darśana-kāṅkṣiṇaḥ

Synonyms

śrī-bhagavān uvāca – Vsevišnji Gospod je rekel; su-durdarśam – ki jo je zelo težko videti; idam – ta; rūpam – podoba; dṛṣṭavān asi – kot si jo videl ti; yat – katero; mama – Mojo; devāḥ – polbogovi; api – tudi; asya – te; rūpasya – podobe; nityam – zmeraj; darśana-kāṅkṣiṇaḥ – željni videti.

śrī-bhagavān uvāca — the Supreme Personality of Godhead said; su-durdarśam — very difficult to see; idam — this; rūpam — form; dṛṣṭavān asi — as you have seen; yat — which; mama — of Mine; devāḥ — the demigods; api — also; asya — this; rūpasya — form; nityam — eternally; darśana-kāṅkṣiṇaḥ — aspiring to see.

Translation

Vsevišnji Gospod je rekel: Dragi Moj Arjuna, takega, kakršnega Me vidiš zdaj, Me je zelo težko uzreti. Celo polbogovi nenehno iščejo priložnost, da bi Me videli v tej podobi, ki jim je tako pri srcu.

The Supreme Personality of Godhead said: My dear Arjuna, this form of Mine you are now seeing is very difficult to behold. Even the demigods are ever seeking the opportunity to see this form, which is so dear.

Purport

Potem ko je Kṛṣṇa Arjuni pokazal Svoje kozmično telo, je v oseminštiridesetem verzu tega poglavja dejal, da Ga v tej podobi ne morejo videti niti tisti, ki so opravili množico pobožnih dejanj, žrtvovanj itd. Beseda su-durdarśam, uporabljena v tem verzu, pa pove, da je Kṛṣṇova podoba z dvema rokama še bolj skrivna. Kdor askezi, proučevanju Ved, spekulativnemu filozofiranju in podobnim dejavnostim doda bhakti, ima možnost, da vidi Kṛṣṇovo kozmično telo. To je mogoče, vendar le, če te dejavnosti vsebujejo nekaj bhakti, o čemer smo že govorili. Še težje dostopna kot kozmično telo pa je Kṛṣṇova podoba z dvema rokama, ki jo težko vidijo celo polbogovi, kakršna sta Brahmā in Śiva. Polbogovi si želijo videti Kṛṣṇo, in kot je opisano v Śrīmad-Bhāgavatamu, so v času, ko je bil Kṛṣṇa v Devakījini maternici, prišli z rajskih planetov, da bi videli čudovitega Kṛṣṇo. Čeprav Gospoda takrat niso mogli videti, so Mu posvetili lepe molitve in čakali, da se pojavi. Neumni ljudje lahko zasmehujejo Kṛṣṇo, misleč, da je navaden človek, in izkazujejo spoštovanje brezosebnemu „nečemu“ v Njem, toda takšno početje je nesmiselno. Polbogovi, kot sta Brahmā in Śiva, pa si želijo videti Kṛṣṇo v Njegovi podobi z dvema rokama.

In the forty-eighth verse of this chapter Lord Kṛṣṇa concluded revealing His universal form and informed Arjuna that this form is not possible to be seen by so many pious activities, sacrifices, etc. Now here the word su-durdarśam is used, indicating that Kṛṣṇa’s two-handed form is still more confidential. One may be able to see the universal form of Kṛṣṇa by adding a little tinge of devotional service to various activities like penances, Vedic study and philosophical speculation. It may be possible, but without a tinge of bhakti one cannot see; that has already been explained. Still, beyond that universal form, the form of Kṛṣṇa with two hands is still more difficult to see, even for demigods like Brahmā and Lord Śiva. They desire to see Him, and we have evidence in the Śrīmad-Bhāgavatam that when He was supposed to be in the womb of His mother, Devakī, all the demigods from heaven came to see the marvel of Kṛṣṇa, and they offered nice prayers to the Lord, although He was not at that time visible to them. They waited to see Him. A foolish person may deride Him, thinking Him an ordinary person, and may offer respect not to Him but to the impersonal “something” within Him, but these are all nonsensical postures. Kṛṣṇa in His two-armed form is actually desired to be seen by demigods like Brahmā and Śiva.

Tudi v Bhagavad-gīti (9.11) je rečeno: avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritaḥ. Neumni ljudje, ki omalovažujejo Kṛṣṇo, Ga ne morejo videti. Kṛṣṇovo telo je, kot pravita Brahma-saṁhitā in sam Kṛṣṇa v Bhagavad-gīti, popolnoma duhovno, večno ter polno blaženosti. Povsem se razlikuje od materialnega telesa. Toda za nekatere, ki poskušajo proučiti Kṛṣṇo z branjem Bhagavad-gīte ali drugih vedskih spisov, je Kṛṣṇa uganka. Tisti, ki izberejo materialno metodo spoznavanja, menijo, da je Kṛṣṇa velika zgodovinska osebnost in učen filozof, da pa je vendar le navaden človek, ki se je moral kljub Svoji veliki moči pojaviti v materialnem telesu. Taki ljudje nazadnje pridejo do zaključka, da je Absolutna Resnica brezosebna in da je privzela osebno obliko, ki sestoji iz materialne narave. To je materialistično pojmovanje Vsevišnjega Gospoda. Obstaja tudi drugo pojmovanje Absolutne Resnice, ki je rezultat spekulativnega mišljenja. Tisti, ki bi si radi pridobili znanje, prav tako razglabljajo o Kṛṣṇi in menijo, da je manj pomemben od kozmičnega telesa Absolutne Resnice. Mislijo torej, da je kozmično telo, ki ga je Kṛṣṇa pokazal Arjuni, pomembnejše od Kṛṣṇove osebne podobe. Po njihovem mnenju je osebni aspekt Absoluta plod domišljije. Prepričani so, da Absolutna Resnica pravzaprav ni oseba. V četrtem poglavju Bhagavad-gīte pa je opisana transcendentalna metoda spoznavanja Absoluta: poslušanje zgodb o Kṛṣṇi, ki jih pripovedujejo avtoritativni učitelji. To je prava vedska pot spoznavanja, in tisti, ki gredo po njej, poslušajo učitelje, ki obvladajo znanost o Kṛṣṇi, zato jim Kṛṣṇa sčasoma priraste k srcu. Kot smo že večkrat omenili, Kṛṣṇo pred nami zakriva yoga-māyā, ena od Njegovih energij. Kṛṣṇa se ne razodene komur koli. Vidi Ga lahko samo tisti, komur se razkrije. To je potrjeno v Vedah. Absolutno Resnico lahko razume duša, predana Gospodu. Transcendentalistu, ki je zmeraj zavesten Kṛṣṇe in vdano služi Gospodu, se odprejo duhovne oči, zato lahko vidi Kṛṣṇo, ko se mu ta razkrije. Kṛṣṇa se ne razodene niti polbogovom, zato Ga celo oni težko razumejo, in največji med njimi nenehno upajo, da Ga bodo videli v Njegovi podobi z dvema rokama. Zaključimo lahko, da je Kṛṣṇovo kozmično telo izjemno težko videti in da tega ne more vsakdo, da pa je še težje uzreti Kṛṣṇovo osebno podobo, podobo Śyāmasundare.

In Bhagavad-gītā (9.11) it is also confirmed, avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam: He is not visible to the foolish persons who deride Him. Kṛṣṇa’s body, as confirmed by Brahma-saṁhitā and confirmed by Kṛṣṇa Himself in Bhagavad-gītā, is completely spiritual and full of bliss and eternality. His body is never like a material body. But for some who make a study of Kṛṣṇa by reading Bhagavad-gītā or similar Vedic scriptures, Kṛṣṇa is a problem. For one using a material process, Kṛṣṇa is considered to be a great historical personality and very learned philosopher, but He is an ordinary man, and even though He was so powerful He had to accept a material body. Ultimately they think that the Absolute Truth is impersonal; therefore they think that from His impersonal feature He assumed a personal feature attached to material nature. This is a materialistic calculation of the Supreme Lord. Another calculation is speculative. Those who are in search of knowledge also speculate on Kṛṣṇa and consider Him to be less important than the universal form of the Supreme. Thus some think that the universal form of Kṛṣṇa which was manifested to Arjuna is more important than His personal form. According to them, the personal form of the Supreme is something imaginary. They believe that in the ultimate issue, the Absolute Truth is not a person. But the transcendental process is described in Bhagavad-gītā, Chapter Four: to hear about Kṛṣṇa from authorities. That is the actual Vedic process, and those who are actually in the Vedic line hear about Kṛṣṇa from authority, and by repeated hearing about Him, Kṛṣṇa becomes dear. As we have several times discussed, Kṛṣṇa is covered by His yoga-māyā potency. He is not to be seen or revealed to anyone and everyone. Only by one to whom He reveals Himself can He be seen. This is confirmed in the Vedic literature; for one who is a surrendered soul, the Absolute Truth can actually be understood. The transcendentalist, by continuous Kṛṣṇa consciousness and by devotional service to Kṛṣṇa, can have his spiritual eyes opened and can see Kṛṣṇa by revelation. Such a revelation is not possible even for the demigods; therefore it is difficult even for the demigods to understand Kṛṣṇa, and the advanced demigods are always in hope of seeing Kṛṣṇa in His two-handed form. The conclusion is that although to see the universal form of Kṛṣṇa is very, very difficult and not possible for anyone and everyone, it is still more difficult to understand His personal form as Śyāmasundara.