| Töltsd le és telepítsd a nélkülözhetetlen betűtípusokat(s) Hogy megtekinthesd a Szanszkritot annak teljes fényében Olvass Transzliteráció (2) (magyar) hogy teljes mértékben átlásd a transzliterációs rendszert |
Bhagavadgītā (Bhagavad Gita): Chapter XIII (Prakṛtipuruṣavivekagayoga)
The Yoga of discernment between Puruṣa and Prakṛti
Introduction
Arjuna is now taught by Lord Kṛṣṇa about how to discern between Puruṣa and Prakṛti...
Important: All that is in brackets and italicized within the translation has been added by me in order to complete the sense of a particular phrase or sentence. In turn, all that is between double hyphen (--...--) constitutes clarifying further information also added by me. In addition, note that I will use quotation marks to delimit text only when the person speaking is not Sañjaya himself (the narrator). Therefore, the words spoken by Sañjaya will not be delimited by quotation marks.
Chapter 13: Prakṛtipuruṣavivekagayoga (The Yoga of discernment between Puruṣa and Prakṛti)
This stanza does not appear in all versions, and when it does, it appears without numbering to maintain the total number of stanzas in the scripture at 700.
Hence I assigned it the number 0, so that it does not alter the numbering of subsequent stanzas.
अर्जुन उवाच
प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च।
एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव॥०॥
Arjuna uvāca
Prakṛtiṁ puruṣaṁ caiva kṣetraṁ kṣetrajñameva ca|
Etadveditumicchāmi jñānaṁ jñeyaṁ ca keśava||0||
Arjuna (arjunaḥ) said (uvāca):
"O You, of long hair (keśava)!, I desire (icchāmi) to know (veditum) this (etad): Prakṛti (prakṛtim) and (ca eva) Puruṣa (puruṣam), field (kṣetram) and (eva ca) knower of the field (kṣetra-jñam), knowledge (jñānam) and (ca) knowable object (jñeyam)"||0||
श्रीभगवानुवाच
इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते।
एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः॥१॥
Śrībhagavānuvāca
Idaṁ śarīraṁ kaunteya kṣetramityabhidhīyate|
Etadyo vetti taṁ prāhuḥ kṣetrajña iti tadvidaḥ||1||
The venerable Lord (śrī-bhagavān) said (uvāca):
"O son of Kuntī (kaunteya)!, this (idam) body (śarīram) is called (abhidhīyate) «the field» ( kṣetram iti), (and) him (tam) who (yaḥ) knows (vetti) this --said field-- (etad), those familiar with that (tad-vidaḥ) call --lit. «they called»-- (prāhuḥ) «the knower of the field» (kṣetra-jñaḥ)"||1||
क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत।
क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम॥२॥
Kṣetrajñaṁ cāpi māṁ viddhi sarvakṣetreṣu bhārata|
Kṣetrakṣetrajñayorjñānaṁ yattajjñānaṁ mataṁ mama||2||
"And (ca api) know Me (mām viddhi) as the Knower of the field (ketra-jñam) in all fields (sarva-kṣetreṣu), O descendant of Bharata (bhārata)! That (tad) which (yad) (is) knowledge (jñānam) of field and knower of the field (kṣetra-kṣetra-jñayoḥ) is considered (matam) by Me (mama) as (true) knowledge (jñānam)"||2||
तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत्।
स च यो यत्प्रभावश्च तत्समासेन मे शृणु॥३॥
Tatkṣetraṁ yacca yādṛkca yadvikāri yataśca yat|
Sa ca yo yatprabhāvaśca tatsamāsena me śṛṇu||3||
"What (yad ca) that field (is) (tad-kṣetram), of what kind it is --that is, «what it resembles»-- (yādṛk ca), its process of change (yad-vikāri), from where it proceeds (yatas ca yad); (and with respect to the knower of the field,) who he is (sa ca yaḥ), and (ca) his power (yad-prabhāvaḥ). Hear (śṛṇu) briefly (samāsena) that (tad) from Me --expected "mat", in ablative-- (me)"||3||
ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक्।
ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः॥४॥
Ṛṣibhirbahudhā gītaṁ chandobhirvividhaiḥ pṛthak|
Brahmasūtrapadaiścaiva hetumadbhirviniścitaiḥ||4||
"(All that) has been sung (gītam) by the seers (ṛṣibhiḥ) in many ways (bahudhā), (and also) separately (pṛthak) by multiple Vedic hymns (chandobhiḥ vividhaiḥ). Likewise (ca eva), (all that has been sung also) by portions of verses in the Brahmasūtra-s (brahma-sūtra-padaiḥ), accompanied by established arguments (hetumadbhiḥ viniścitaiḥ)"||4||
महाभूतान्यहङ्कारो बुद्धिरव्यक्तमेव च।
इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः॥५॥
इच्छा द्वेषः सुखं दुःखं सङ्घातश्चेतना धृतिः।
एतत्क्षेत्रं समासेन सविकारमुदाहृतम्॥६॥
Mahābhūtānyahaṅkāro buddhiravyaktameva ca|
Indriyāṇi daśaikaṁ ca pañca cendriyagocarāḥ||5||
Icchā dveṣaḥ sukhaṁ duḥkhaṁ saṅghātaścetanā dhṛtiḥ|
Etatkṣetraṁ samāsena savikāramudāhṛtam||6||
"The great elements (mahā-bhūtāni), the ego (ahaṅkāraḥ), the intellect (buddhiḥ) and (eva ca) the unmanifest (avyaktam), the ten (daśa) powers of perception and action (indriyāṇi), the one --referring to the mind-- (ekam), and (ca... ca) the five (pañca) objects of the senses --by «senses» Kṛṣṇa refers to the jñānendriya-s or powers of perception-- (indriya-gocarāḥ), desire (icchā), hatred (dveṣaḥ), pleasure (sukham), pain (duḥkham), the aggregate --the entire bodily organism-- (saṅghātaḥ), consciousness/intelligence (cetanā), constancy (dhṛtiḥ); this (etad) is called (udāhṛtam), succinctly (samāsena), the field (kṣetram), (and) it is endowed with changes (sa-vikāram)"||5-6||
अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम्।
आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः॥७॥
इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च।
जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम्॥८॥
असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु।
नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु॥९॥
मयि चानन्ययोगेन भक्तिरव्यभिचारिणी।
विविक्तदेशसेवित्वमरतिर्जनसंसदि॥१०॥
अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम्।
एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा॥११॥
Amānitvamadambhitvamahiṁsā kṣāntirārjavam|
Ācāryopāsanaṁ śaucaṁ sthairyamātmavinigrahaḥ||7||
Indriyārtheṣu vairāgyamanahaṅkāra eva ca|
Janmamṛtyujarāvyādhiduḥkhadoṣānudarśanam||8||
Asaktiranabhiṣvaṅgaḥ putradāragṛhādiṣu|
Nityaṁ ca samacittatvamiṣṭāniṣṭopapattiṣu||9||
Mayi cānanyayogena bhaktiravyabhicāriṇī|
Viviktadeśasevitvamaratirjanasaṁsadi||10||
Adhyātmajñānanityatvaṁ tattvajñānārthadarśanam|
Etajjñānamiti proktamajñānaṁ yadato'nyathā||11||
"Modesty (amānitvam), sincerity (adambhitvam), non-injury --not doing harm-- (ahiṁsā), patience (kṣāntiḥ), rectitude (ārjavam), worship/service to the Guru (ācārya-upāsanam), cleanliness/purity (śaucam), firmness (sthairyam), self-control (ātma-vinigrahaḥ), detachment/aversion/indifference (vairāgyam) towards sense objects (indriya-artheṣu), and (eva ca) absence of ego (an-ahaṅkāraḥ); perceiving the evil of birth, death, old age, disease and pain (janma-mṛtyu-jarā-vyādhi-duḥkha-doṣa-anudarśanam), absence of attachment (asaktiḥ), absence of intense attachment (an-abhiṣvaṅgaḥ) towards son, wife, home, etc. (putra-dāra-gṛha-ādiṣu), and (ca) constant (nityam) equanimity (sama-cittatvam) with relation to desired and undesired events (iṣṭa-aniṣṭa-upapattiṣu); and also (ca) permanent (avyabhicāriṇī) devotion (bhaktiḥ) to Me (mayi) through a Yoga devoid of distraction --here, again, the meanings are very ambiguous-- (ananya-yogena), a seeking of solitary places (vivikta-deśa-sevitvam), discontent (aratiḥ) with reference to a multitude of people --in simple terms, «he does not like being amidst crowds»-- (jana-saṁsadi), constancy in spiritual knowledge (adhyātma-jñāna-nityatvam), (and finally,) perception of the meaning/goal of the Knowledge of the Principle (Supreme) --«tattvajñāna» could also mean «knowledge of the tattva-s or principles of creation», but I doubt it in this context-- (tattva-jñāna-artha-darśanam) — It is said that (proktam) this --all mentioned before-- (etad) (is) «Knowledge» (jñānam iti). Therefore (atas), (all) that which (yad) (is) otherwise (anyathā) (is) ignorance (ajñānam)"||7-11||
ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वाऽमृतमश्नुते।
अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते॥१२॥
Jñeyaṁ yattatpravakṣyāmi yajjñātvā'mṛtamaśnute|
Anādimatparaṁ brahma na sattannāsaducyate||12||
"(Now) I will speak (vakṣyāmi) about That (tad) which (yad) is to be known (jñeyam), (and that) knowing (jñātvā) which (yad), he --or «oneself»-- obtains (aśnute) immortality (amṛtam), (in other words,) the Supreme (param) Brahma (brahma) that has no beginning (an-ādimat). That (tad) is said to be (ucyate) neither (na) existent/existence (sat) nor (na) non-existent/non-existence (asat)"||12||
सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम्।
सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति॥१३॥
Sarvataḥ pāṇipādaṁ tatsarvato'kṣiśiromukham|
Sarvataḥ śrutimalloke sarvamāvṛtya tiṣṭhati||13||
"That (tad), with hands and feet (pāṇi-pādam) everywhere (sarvatas), with eyes, heads and mouths/faces (akṣi-śiras-mukham) everywhere (sarvatas), with ears (śrutimat) everywhere (sarvatas), remains (tiṣṭhati) in the world (loke) filling/pervading it --these meanings are adapted for this scripture, but the term could also mean «covering/hiding it», etc.-- (āvṛtya) all (sarvam)"||13||
सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम्।
असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च॥१४॥
Sarvendriyaguṇābhāsaṁ sarvendriyavivarjitam|
Asaktaṁ sarvabhṛccaiva nirguṇaṁ guṇabhoktṛ ca||14||
"(That) looks like the guṇa-s --the modalities of Prakṛti-- in all indriya-s --in the five powers of perception and in the five powers of action-- (sarva-indriya-guṇa-ābhāsam), (and yet) is devoid of all indriya-s (sarva-indriya-vivarjitam); is detached (asaktam), and (yet) (ca eva) sustains all (sarva-bhṛt); has no guṇa-s (nirguṇam), and (yet) (ca) is the enjoyer of the guṇa-s (guṇa-bhoktṛ)"||14||
बहिरन्तश्च भूतानामचरं चरमेव च।
सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत्॥१५॥
Bahirantaśca bhūtānāmacaraṁ carameva ca|
Sūkṣmatvāttadavijñeyaṁ dūrasthaṁ cāntike ca tat||15||
"(That is) outside (bahis) and (ca) inside (antar) of beings (bhūtānām); does not move (acaram), and (yet) (ca) moves (caram eva). That (tad) is unknowable (avijñeyam) due to (Its) subtlety (muestra). That (tad) is far (dūra-stham), and (yet) (ca... ca) near (antike)"||15||
अविभक्तं च भूतेषु विभक्तमिव च स्थितम्।
भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च॥१६॥
Avibhaktaṁ ca bhūteṣu vibhaktamiva ca sthitam|
Bhūtabhartṛ ca tajjñeyaṁ grasiṣṇu prabhaviṣṇu ca||16||
"(That) is undivided (avibhaktam ca), and (yet) (ca... ca) remains (sthitam) as if (iva) It were divided (vibhaktam) into beings (bhūteṣu). That (tad) is to be known (jñeyam) as the Preserver of beings (bhūta-bhartṛ), (their) Devourer (grasiṣṇu), and (ca... ca) (their) Originator (prabhaviṣṇu)"||16||
ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते।
ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम्॥१७॥
Jyotiṣāmapi tajjyotistamasaḥ paramucyate|
Jñānaṁ jñeyaṁ jñānagamyaṁ hṛdi sarvasya viṣṭhitam||17||
"That Light (tad-jyotis) of even (all) lights (jyotiṣām api) is said to be (ucyate) beyond (param) darkness (tamasaḥ). (It, that Light, is) knowledge (jñānam), the knowable object (jñeyam), (and) is attainable through Knowledge (jñāna-gamyam). (It) is present (viṣṭhitam) in the heart (hṛdi) of all (sarvasya)"||17||
इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः।
मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते॥१८॥
Iti kṣetraṁ tathā jñānaṁ jñeyaṁ coktaṁ samāsataḥ|
Madbhakta etadvijñāya madbhāvāyopapadyate||18||
"Thus (iti), the field (kṣetram), as well as (tathā) knowledge (jñānam) and (ca) the knowable object (jñeyam), have been described (uktam) briefly (samāsatas). My devotee (mad-bhaktaḥ), knowing/being aware of/understanding (vijñāya) this (etad), attains (upapadyate) My State (mad-bhāvāya)"||18||
प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि।
विकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान्॥१९॥
Prakṛtiṁ puruṣaṁ caiva viddhyanādī ubhāvapi|
Vikārāṁśca guṇāṁścaiva viddhi prakṛtisambhavān||19||
"Know (viddhi) that Prakṛti (prakṛtim) and (ca eva) Puruṣa (puruṣam) (are) both (ubhau api) without beginning (anādī). (Likewise,) know (viddhi) that the changes (vikārān) and (ca... ca eva) the guṇa-s --the modalities called sattva, rajas and tamas-- (guṇān) are contained in/have arisen from/are occasioned by Prakṛti (prakṛti-sambhavān)"||19||
कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते।
पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते॥२०॥
Kāryakāraṇakartṛtve hetuḥ prakṛtirucyate|
Puruṣaḥ sukhaduḥkhānāṁ bhoktṛtve heturucyate||20||
"Prakṛti (prakṛtiḥ) is said to be (ucyate) the cause (hetuḥ) of the agency of cause and effect (kārya-kāraṇa-kartṛtve). Puruṣa (puruṣaḥ) is said to be (ucyate) the cause (hetuḥ) of the enjoyment (bhoktṛtve) of pleasures and pains (sukha-duḥkhānām)"||20||
पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान्।
कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु॥२१॥
Puruṣaḥ prakṛtistho hi bhuṅkte prakṛtijānguṇān|
Kāraṇaṁ guṇasaṅgo'sya sadasadyonijanmasu||21||
"Puruṣa (puruṣaḥ), residing in Prakṛti (prakṛti-sthaḥ), enjoys (bhuṅkte) the guṇa-s born of Prakṛti (prakṛti-jān guṇān). His --of Puruṣa-- (asya) attachment to the guṇa-s (guṇa-saṅgaḥ) (is) the cause (kāraṇam) of (his) births in good and bad wombs/uteruses (sat-asat-yoni-janmasu)"||21||
उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः।
परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः॥२२॥
Upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ|
Paramātmeti cāpyukto dehe'sminpuruṣaḥ paraḥ||22||
"The Supreme (paraḥ) Puruṣa --lit. «Person»-- (puruṣaḥ) in this body (dehe asmin) is said to be (uktaḥ) «the Witness (upadraṣṭā), the Permitter (anumantā), the Preserver (bhartā), the Enjoyer (bhoktā), the Great Lord (mahā-īśvaraḥ), and also (ca... ca api) the Supreme Self (parama-ātmā iti)»"||22||
य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह।
सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते॥२३॥
Ya evaṁ vetti puruṣaṁ prakṛtiṁ ca guṇaiḥ saha|
Sarvathā vartamāno'pi na sa bhūyo'bhijāyate||23||
"He who (yaḥ) knows (vetti) thus (evam) Puruṣa (puruṣam) and (ca) Prakṛti (prakṛtim), together with the guṇa-s (guṇaiḥ saha), although (api) he lives/exists (vartamānaḥ) in any way (sarvathā), is not born (na saḥ... abhijāyate) again (bhūyas)"||23||
ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना।
अन्ये साङ्ख्येन योगेन कर्मयोगेन चापरे॥२४॥
Dhyānenātmani paśyanti kecidātmānamātmanā|
Anye sāṅkhyena yogena karmayogena cāpare||24||
"Some (kecid) see/perceive (paśyanti) the Self (ātmānam) in the Self (ātmani) by means of the Self (ātmanā) through meditation (dhyānena). Others (anya) (do so) through Sāṅkhyayoga (sāṅkhyena yogena), and (ca) (even) others (apare) through Karmayoga (karma-yogena)"||24||
अन्ये त्वेवमजानन्तः श्रुत्वान्येभ्य उपासते।
तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः॥२५॥
Anye tvevamajānantaḥ śrutvānyebhya upāsate|
Te'pi cātitarantyeva mṛtyuṁ śrutiparāyaṇāḥ||25||
"However (tu) (there exist even) others (anye) who do not know (ajānantaḥ) thus (evam), (but,) having listened (śrutvā) to others (anyebhyaḥ), (likewise) worship (upāsate). Also (api ca) they (muestra), who are devoted to listening (śrutiparāyaṇāḥ), cross beyond/overcome (atitaranti eva) death (mṛtyum)"||25||
यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम्।
क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ॥२६॥
Yāvatsañjāyate kiñcitsattvaṁ sthāvarajaṅgamam|
Kṣetrakṣetrajñasaṁyogāttadviddhi bharatarṣabha||26||
"As soon as (yāvat) any (kiñcid) entity --this term is very ambiguous in its possible meanings-- (sattvam), stationary or mobile (sthāvara-jaṅgamam), is born/arises (sañjāyate), O you, the best of the descendants of Bharata (bharata-rṣabha)!, know (viddhi) that that (tad) (appears) due to the association between field and knower of the field (kṣetra-kṣetra-jña-saṁyogāt)"||26||
समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम्।
विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति॥२७॥
Samaṁ sarveṣu bhūteṣu tiṣṭhantaṁ parameśvaram|
Vinaśyatsvavinaśyantaṁ yaḥ paśyati sa paśyati||27||
"(Truly) he sees (saḥ paśyati), who (yaḥ) sees (paśyati) with equanimity (samam) the Supreme Lord (parama-īśvaram) residing (tiṣṭhantam) in all beings (sarveṣu bhūteṣu) not being destroyed (avinaśyantam) when they are destroyed (vinaśyatsu)"||27||
समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम्।
न हिनस्त्यात्मनात्मानं ततो याति परां गतिम्॥२८॥
Samaṁ paśyanhi sarvatra samavasthitamīśvaram|
Na hinastyātmanātmānaṁ tato yāti parāṁ gatim||28||
"He who sees (paśyan), undoubtedly --this term could also mean «because»-- (hi), that the Lord (īśvaram) is present (samavasthitam) equally (samam) everywhere (sarvatra), does not harm (na hinasti) the Self (ātmānam) by means of the Self (ātmanā). For that reason (tatas), he goes (yāti) to the Supreme State (parām gatim)"||28||
प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः।
यः पश्यति तथात्मानमकर्तारं स पश्यति॥२९॥
Prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ|
Yaḥ paśyati tathātmānamakartāraṁ sa paśyati||29||
"(Truly) he sees (sa paśyati), who (yaḥ) sees (paśyati) that actions (karmāṇi) are being entirely performed (kriyamāṇāni sarvaśas) by Prakṛti (prakṛtyā) alone (eva ca), and likewise (tathā), that the Self (ātmānam) is not the doer (ātmānam akartāram)"||29||
यदा भूतपृथग्भावमेकस्थमनुपश्यति।
तत एव च विस्तारं ब्रह्म सम्पद्यते तदा॥३०॥
Yadā bhūtapṛthagbhāvamekasthamanupaśyati|
Tata eva ca vistāraṁ brahma sampadyate tadā||30||
"When (yadā) he perceives (anupaśyati) that the differentiated state of beings (bhūta-pṛthak-bhāvam) abides in the One (eka-stham), and (ca) that (its) expansion --that is, the expansion of that diversity of beings-- (vistāram) (also proceeds) from That alone (tatas eva), then (tadā) he becomes --there are other possible translations-- (sampadyate) Brahma (brahma)"||30||
अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः।
शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते॥३१॥
Anāditvānnirguṇatvātparamātmāyamavyayaḥ|
Śarīrastho'pi kaunteya na karoti na lipyate||31||
"Since He has no beginning (anāditvāt) (and) since He has no guṇa-s or modalities (nirguṇatvāt), this (ayam) Supreme Self (parama-ātmā) is Imperishable (avyayaḥ). Although (api) He remains in the body (śarīra-sthaḥ), O son of Kuntī (kaunteya)!, He does not do (na karoti) nor is tainted (na lipyate)"||31||
यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते।
सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते॥३२॥
Yathā sarvagataṁ saukṣmyādākāśaṁ nopalipyate|
Sarvatrāvasthito dehe tathātmā nopalipyate||32||
"Just as (yathā) the all-pervading (sarvagatam) space/ether (ākāśam) is not tainted (na upalipyate) due to (its) subtlety (saukṣmyāt), similarly (tathā), the Self (ātmā) that is present (avasthitaḥ) in every body --here I consider «sarvatra» as identical to «sarvasmin»-- (sarvatra... dehe) is not tainted (na upalipyate)"||32||
यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः।
क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत॥३३॥
Yathā prakāśayatyekaḥ kṛtsnaṁ lokamimaṁ raviḥ|
Kṣetraṁ kṣetrī tathā kṛtsnaṁ prakāśayati bhārata||33||
"Just as (hathā) a single (ekaḥ) sun (raviḥ) illumines (prakāśayati) this entire (kṛtsnam) world (lokam), similarly (tathā), the owner of the field --that is, the knower of the field-- (kṣetrī), O descendant of Bharata (bhārata)!, illumines (prakāśayati) the entire (kṛtsnam) field (kṣetram)"||33||
क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा।
भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम्॥३४॥
Kṣetrakṣetrajñayorevamantaraṁ jñānacakṣuṣā|
Bhūtaprakṛtimokṣaṁ ca ye viduryānti te param||34||
"Those who (ye) know --lit. «knew long ago»-- (viduḥ), by means of the eye of Knowledge (jñāna-cakṣuṣā), the difference (antaram) between field and knower of the field (kṣetra-kṣetra-jñayoḥ) thus (evam), as well as also (ca) the liberation from Prakṛti of beings (bhūta-prakṛti-mokṣam), go (yānti te) to the Supreme (param)"||34||
Further Information
Ezt a dokumentumot Gabriel Pradīpaka, a website egyik társalapítója készítette, aki spirituális guru és aki a Szanszkrit nyelv és a Trika filozófiai rendszerben jártas.
Szanszkrit, Yoga és indiai filozófiával kapcsolatosan, vagy ha csupán hozzászólni, kérdezni szeretnél, esetleg hibára felhívni a figyelmet, bátran lépj kapcsolatba velünk: Ez az e-mail címünk.
| Vissza XII. Bhaktiyoga |  |
Folytatás XIV. Guṇatrayavibhāgayoga |