{"id":2494,"date":"2011-06-22T17:45:23","date_gmt":"2011-06-22T15:45:23","guid":{"rendered":"http:\/\/www.bhagavadgita.eu\/?p=2494"},"modified":"2024-05-05T12:19:51","modified_gmt":"2024-05-05T10:19:51","slug":"bhg-3-4","status":"publish","type":"post","link":"https:\/\/www.blog.bhagavadgita.eu\/?p=2494","title":{"rendered":"BhG 3.4"},"content":{"rendered":"<p style=\"padding-left: 30px;\"><em>na karma\u1e47\u0101m an\u0101rambh\u0101n <span style=\"color: #888888;\">nai\u1e63karmya\u1e43<\/span> <strong>puru\u1e63o<\/strong> <span style=\"text-decoration: underline;\"><em>\u2018<\/em>\u015bnute<\/span><br \/>\nna ca sa\u1e43nyasan\u0101d eva <span style=\"color: #888888;\">siddhi\u1e43<\/span> <span style=\"text-decoration: underline;\">samadhigacchati<\/span><\/em><\/p>\n<div id=\"haiku-graphical-player-1\" class=\"haiku-player haiku-graphical-player \"><\/div>        \n                <div class=\"haiku-container haiku-graphical-container haiku-container-1 \" >\n\n            <ul class=\"haiku-controls haiku-graphical-controls-1\">\n\n                <li class=\"haiku-gui\">\n                    <a  title=\"Listen to 3.4\" class=\"haiku-play\"  href=\"http:\/\/www.bhagavadgita.eu\/wp-content\/uploads\/2012\/BhG 3\/BhG 3.4 mp3\"  id=\"haiku-play-1\"><\/a>\n                    <a  title=\"Pause\" class=\"haiku-pause\" href=\"\" id=\"haiku-pause-1\"><\/a>\n                    <a  title=\"Stop\" class=\"haiku-stop\" href=\"\" id=\"haiku-stop-1\"><\/a>\n                <\/li>\n\n                <li class=\"haiku-seek-container\">\n                    <div class=\"haiku-seek-bar\" id=\"haiku-seek-bar-1\"  >\n                        <div class=\"haiku-play-bar\" id=\"haiku-play-bar-1\" ><\/div>\n                    <\/div>\n                <\/li>\n                \n                \n            <\/ul>\n\n            <div class=\"haiku-no-solution\">\n                <strong>Update Required<\/strong><br><span>To play the media you will need to either update your browser to a recent version or update your <a href=\"http:\/\/get.adobe.com\/flashplayer\/\" target=\"_blank\">Flash plugin<\/a>.<\/span>            <\/div>\n\n        <\/div><!--haiku-container-1-->\n\n\n        \n<p><div class=\"wts_title\"><div class=\"wts_title_left\"><a id=\"analiza\" href=\"javascript:void(null);\" title=\"Click to open!\" class=\"jtoggle\" onclick=\"wtsslide('#hideslide0p2494',500);\">analiza<\/a><\/div><\/div><div class=\"wts_slidewrapper sliderwrapper0\" id=\"hideslide0p2494\"><\/p>\n<p>\n\t\t<div class=\"jwts_tabber\" id=\"jwts_tab\"><div class=\"jwts_tabbertab\" title=\"analiza syntaktyczna\"><h2><a href=\"#analiza+syntaktyczna\" name=\"advtab\">analiza syntaktyczna<\/a><\/h2><\/p>\n<p><strong><em>puru\u1e63a\u1e25 <\/em><\/strong><span style=\"color: #888888;\">(cz\u0142owiek)<\/span> <strong><em>karma\u1e47\u0101\u1e43 <\/em><\/strong><span style=\"color: #888888;\">(czyn\u00f3w)<\/span> <strong><em>an\u0101rambh\u0101t <\/em><\/strong><span style=\"color: #888888;\">(z nierozpocz\u0119cia)<\/span> <strong><em>nai\u1e63karmya\u1e43 <\/em><\/strong><span style=\"color: #888888;\">(wolno\u015bci od czynu i jego skutk\u00f3w)<\/span> <strong><em>na a\u015bnute <\/em><\/strong><span style=\"color: #888888;\">(nie osi\u0105ga)<\/span><em>, <\/em><br \/>\n<strong><em>sannyasan\u0101t ca eva <\/em><\/strong><span style=\"color: #888888;\">(i zaiste z rezygnacji)<\/span> <strong><em>siddhi\u1e43 <\/em><\/strong><span style=\"color: #888888;\">(doskona\u0142o\u015bci)<\/span> <strong><em>na sam-adhi-gacchati <\/em><\/strong><span style=\"color: #888888;\">(nie osi\u0105ga)<\/span>.<\/p>\n<p><div class=\"jwts_clearfix\">&nbsp;<\/div><\/div><div class=\"jwts_tabbertab\" title=\"analiza gramatyczna\"><h2><a href=\"#analiza+gramatyczna\">analiza gramatyczna<\/a><\/h2><\/p>\n<table border=\"0\" cellspacing=\"0\" cellpadding=\"0\">\n<tbody>\n<tr>\n<td valign=\"top\" width=\"127\"><em>na <\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><a title=\"avyaya  \u2013 wyraz nieodmienny\"> av. <\/a> \u2013 <strong>nie<\/strong>;<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>karma\u1e47\u0101m <\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>karman<\/em> <a title=\"genetivus pluralis \u2013 dope\u0142niacz l.mn. \u2013 \u1e63a\u1e63\u1e6dh\u012b bahu-vacana\"> 6i.3 <\/a> <a title=\"neutrum \u2013 rodzaj nijaki \u2013 napumsaka-li\u1e45ga\"> n. <\/a> \u2013 <strong>czyn\u00f3w, dzia\u0142a\u0144<\/strong> (od: <em><a title=\"pierwiastek czasownikowy \u2013 dh\u0101tu\"> \u221a <\/a><\/em><em>k\u1e5b<\/em> \u2013 robi\u0107);<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>an\u0101rambh\u0101t <\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>an-\u0101rambha <\/em><a title=\"ablativus singularis \u2013 pa\u00f1cam\u012b eka-vacana\"> 5i.1 <\/a> <a title=\"masculinum \u2013 rodzaj m\u0119ski \u2013 pu\u1e43-li\u1e45ga\"> m. <\/a> \u2013 <strong>z nierozpocz\u0119cia<\/strong> (od: <em>\u0101-<a title=\"pierwiastek czasownikowy \u2013 dh\u0101tu\"> \u221a <\/a>rabh<\/em> \u2013 osi\u0105ga\u0107, podejmowa\u0107, rozpoczyna\u0107);<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>nai\u1e63karmyam <\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>nai\u1e63-karmya <\/em><a title=\"accusativus singularis \u2013 biernik l.poj. \u2013 dvit\u012by\u0101 eka-vacana\">2i.1<\/a> <a title=\"neutrum \u2013 rodzaj nijaki \u2013 napumsaka-li\u1e45ga\"> n. <\/a> \u2013 <strong>wolno\u015b\u0107 od czynu i jego rezultat\u00f3w<\/strong> (od: <em>ni\u1e25<\/em> \u2013 wolny od, bez; <em><a title=\"pierwiastek czasownikowy \u2013 dh\u0101tu\"> \u221a <\/a>k\u1e5b<\/em> \u2013 robi\u0107, <em>karman<\/em> \u2013 czyn, dzia\u0142anie i jego skutki; <em>ni\u1e63-karman<\/em> \u2013 wolno\u015b\u0107 od czynu i jego skutk\u00f3w);<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>puru\u1e63a\u1e25 <\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>puru\u1e63a<\/em> <a title=\"nominativus singularis \u2013 mianownik l.poj. \u2013 pratham\u0101 eka-vacana\">1i.1<\/a> <a title=\"masculinum \u2013 rodzaj m\u0119ski \u2013 pu\u1e43-li\u1e45ga\"> m. <\/a> \u2013 <strong>cz\u0142owiek<\/strong> (od: <em><a title=\"pierwiastek czasownikowy \u2013 dh\u0101tu\"> \u221a <\/a>pur<\/em> \u2013 poprzedza\u0107, prowadzi\u0107 lub <em><a title=\"pierwiastek czasownikowy \u2013 dh\u0101tu\"> \u221a <\/a>p\u1e5d<\/em> \u2013 nape\u0142nia\u0107, od\u017cywia\u0107, <em>puru<\/em> \u2013 obfito\u015b\u0107, <em>p\u016bru<\/em> \u2013 ludzie);<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>a\u015bnute<\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em><a title=\"pierwiastek czasownikowy \u2013 dh\u0101tu\"> \u221a <\/a>a\u015b<\/em> (osi\u0105ga\u0107, radowa\u0107 si\u0119, przenika\u0107) <a title=\"praesentis \u2013 czas tera\u017aniejszy \u2013 vartam\u0101na\"> Praes. <\/a> <a title=\"\u0101tmanepada \u2013 strona \u2018dla siebie\u2019\"> \u0100 <\/a> <a title=\"3. osoba l.poj. \u2013 prathama-puru\u1e63a eka-vacana\"> 1c.1 <\/a> \u2013 <strong>osi\u0105ga<\/strong>;<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>na <\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><a title=\"avyaya  \u2013 wyraz nieodmienny\"> av. <\/a> \u2013 <strong>nie<\/strong>;<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>ca <\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><a title=\"avyaya  \u2013 wyraz nieodmienny\"> av. <\/a> \u2013 <strong>i<\/strong>;<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>sa\u1e43nyasan\u0101d <\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>sa\u1e43nyasana<\/em> <a title=\"ablativus singularis \u2013 pa\u00f1cam\u012b eka-vacana\"> 5i.1 <\/a> <a title=\"neutrum \u2013 rodzaj nijaki \u2013 napumsaka-li\u1e45ga\"> n. <\/a> \u2013 <strong>z odrzucenia, z rezygnacji, z wyrzeczenia<\/strong> (od: <em>sam-ni-<a title=\"pierwiastek czasownikowy \u2013 dh\u0101tu\"> \u221a <\/a>as<\/em> \u2013 zostawia\u0107, odk\u0142ada\u0107, porzuca\u0107);<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>eva <\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><a title=\"avyaya  \u2013 wyraz nieodmienny\"> av. <\/a> \u2013 <strong>z pewno\u015bci\u0105, w\u0142a\u015bnie, dok\u0142adnie, jedynie<\/strong>;<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>siddhim <\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>siddhi<\/em> <a title=\"accusativus singularis \u2013 biernik l.poj. \u2013 dvit\u012by\u0101 eka-vacana\">2i.1<\/a> <a title=\"femininum \u2013 rodzaj \u017ce\u0144ski \u2013 str\u012b-li\u1e45ga\"> f. <\/a> \u2013 <strong>osi\u0105gni\u0119cie, spe\u0142nienie, doskona\u0142o\u015b\u0107, sukces<\/strong> (od: <em><a title=\"pierwiastek czasownikowy \u2013 dh\u0101tu\"> \u221a <\/a>sidh<\/em> \u2013 odnosi\u0107 sukces, osi\u0105ga\u0107 doskona\u0142o\u015b\u0107);<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>sam-adhi-gacchati<\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>sam-adhi-<a title=\"pierwiastek czasownikowy \u2013 dh\u0101tu\">\u221a<\/a>gam<\/em> (i\u015b\u0107 razem, osi\u0105ga\u0107) <a title=\"praesentis \u2013 czas tera\u017aniejszy \u2013 vartam\u0101na\"> Praes. <\/a> <a title=\"parasmaipada \u2013 strona \u2018dla innego\u2019\"> P <\/a> <a title=\"3. osoba l.poj. \u2013 prathama-puru\u1e63a eka-vacana\"> 1c.1 <\/a> \u2013 <strong>osi\u0105ga, idzie<\/strong>;<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<p><div class=\"jwts_clearfix\">&nbsp;<\/div><\/div><div class=\"jwts_tabbertab\" title=\"warianty tekstu\"><h2><a href=\"#warianty+tekstu\">warianty tekstu<\/a><\/h2><\/p>\n<p><em>na ca<\/em><em> \u2192\u00a0 naiva <\/em>(zaiste nie);<br \/>\n<em>siddhi\u1e43 samadhigacchati<\/em><em> \u2192 sa\u1e43siddhi-adhigacchati<\/em> (pe\u0142ni\u0119 doskona\u0142o\u015bci osi\u0105ga);<\/p>\n<p><div class=\"jwts_clearfix\">&nbsp;<\/div><\/div><\/div><div class=\"jwts_clr\">&nbsp;<\/div><br \/>\n<\/div><br \/>\n<div class=\"wts_title\"><div class=\"wts_title_left\"><a id=\"komentarze\" href=\"javascript:void(null);\" title=\"Click to open!\" class=\"jtoggle\" onclick=\"wtsslide('#hideslide1p2494',500);\">komentarze<\/a><\/div><\/div><div class=\"wts_slidewrapper sliderwrapper1\" id=\"hideslide1p2494\"><\/p>\n<p>\n\t\t<div class=\"jwts_tabber\" id=\"jwts_tab1\"><div class=\"jwts_tabbertab\" title=\"\u015a\u0101\u1e43kara\"><h2><a href=\"#%C5%9A%C4%81%E1%B9%83kara\" name=\"advtab\">\u015a\u0101\u1e43kara<\/a><\/h2><\/p>\n<p style=\"text-align: right;\">Legenda:<br \/>\n<strong>fragmenty komentowanego wersetu<\/strong><br \/>\n<span style=\"color: #0000ff;\">cytaty z r\u00f3\u017cnych pism<\/span><br \/>\n<span style=\"color: #993300;\">wprowadzenie polemiki<\/span><\/p>\n<table>\n<tbody>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">\u201eZaprz\u0119gasz mnie do czynu, kt\u00f3ry jest przyczyn\u0105 wi\u0119z\u00f3w\u201d. B\u00f3g zauwa\u017ca przygn\u0119bienie Ard\u017auny, [kt\u00f3ry postanowi\u0142]: \u201enie b\u0119d\u0119 podejmowa\u0107 czynu\u201d, i m\u00f3wi poczynaj\u0105c od s\u0142\u00f3w: \u201e<strong>przez niepodejmowanie czynu<\/strong>\u201d (BhG 3.4).<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>m\u0101\u1e43 ca bandha-k\u0101ra\u1e47e karma\u1e47y eva niyojayasi iti vi\u1e63a\u1e47\u1e47a-manasam arjuna\u1e43 karma n\u0101rabhe ity eva\u1e43 manv\u0101nam \u0101lak\u1e63ya \u0101ha bhagav\u0101n \u2013 <strong>na karma\u1e47\u0101man \u0101rambh\u0101d<\/strong> iti <\/em>|<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Poniewa\u017c cz\u0142owiek nie mo\u017ce by\u0107 jednocze\u015bnie utwierdzonym w wiedzy i w czynie, jako \u017ce wzajemnie si\u0119 one wykluczaj\u0105, zatem wiod\u0105 one, niezale\u017cnie od siebie, do osi\u0105gni\u0119cia celu \u017cywota. Jednak\u017ce zadedykowanie si\u0119 czynowi nie wiedzie do celu niezale\u017cnie, ale jedynie przez osi\u0105gni\u0119cie sta\u0142o\u015bci w wiedzy. Natomiast zadedykowanie si\u0119 wiedzy zawiera w sobie ju\u017c cel sta\u0142o\u015bci w dzia\u0142aniu i niezale\u017cnie, nie dbaj\u0105c [o czyn], wiedzie do celu \u017cywota. Aby ukaza\u0107 takie rozumienie B\u00f3g m\u00f3wi:<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>athav\u0101 \u2013 j\u00f1\u0101na-karma-ni\u1e63\u1e6dhayo\u1e25 paraspara-virodh\u0101d ekena puru\u1e63e\u1e47a yugapad anu\u1e63\u1e6dh\u0101tum a\u015bakyatve sati itaretar\u0101napek\u1e63ayor eva puru\u1e63\u0101rtha-hetutve pr\u0101pte karma-ni\u1e63\u1e6dh\u0101y\u0101 j\u00f1\u0101na-ni\u1e63\u1e6dh\u0101-pr\u0101pti-hetutvena puru\u1e63\u0101rtha-hetutvam, na sv\u0101tantrye\u1e47a <\/em>|<em> j\u00f1\u0101na-ni\u1e63\u1e6dh\u0101 tu karma-ni\u1e63\u1e6dhop\u0101ya-labdh\u0101tmik\u0101 sat\u012b sv\u0101tantrye\u1e47a puru\u1e63\u0101rtha-hetu\u1e25 any\u0101napek\u1e63\u0101, ity etam artha\u1e43 pradar\u015bayi\u1e63yan \u0101ha bhagav\u0101n \u2013 <\/em><\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: center;\"><strong>Cz\u0142owiek nie kosztuje wolno\u015bci od czynu przez niepodejmowanie czynu,<br \/>\nani te\u017c nie dochodzi do doskona\u0142o\u015bci przez rezygnacj\u0119 [z czynu].<\/strong><\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\">\n<p style=\"text-align: center;\"><strong><em>na karma\u1e47\u0101m an\u0101rambh\u0101n nai\u1e63karmya\u1e43 puru\u1e63o \u2019\u015bnute <\/em><\/strong>|<br \/>\n<strong><em>na ca sa\u1e43nyasan\u0101d eva siddhi\u1e43 samadhigacchati <\/em><\/strong>|| <strong>3.4 <\/strong>||<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\"><strong>Przez niepodejmowanie czynu<\/strong>, nie rozpoczynaj\u0105c dzia\u0142a\u0144 takich jak ofiary, kt\u00f3re powinny by\u0107 wype\u0142niane w tym i nast\u0119pnym \u017cyciu, kt\u00f3re, dzi\u0119ki zniszczeniu nagromadzonego grzechu, s\u0105 przyczyn\u0105 oczyszczenia egzystencji, a dzi\u0119ki powstaniu wiedzy \u017ar\u00f3d\u0142em sta\u0142o\u015bci w wiedzy. A oto oznajmienie Tradycji:<\/p>\n<p style=\"text-align: center;\"><span style=\"color: #0000ff;\">Skutkiem zniszczenia grzechu powstaje w ludziach wiedza.<\/span><br \/>\n<span style=\"color: #0000ff;\">Tak widzi ja\u017a\u0144 w sobie, niczym w przejrzystej tafli lustra.<\/span> (MBh 12.197.8)<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><strong><em>na karma\u1e47\u0101\u1e41 an\u0101rambh\u0101d <\/em><\/strong><em>apr\u0101rambh\u0101t karma\u1e47\u0101\u1e41 kriy\u0101\u1e47\u0101\u1e43 yaj\u00f1\u0101d\u012bn\u0101m iha janmani janm\u0101ntare v\u0101 anu\u1e63\u1e6dhit\u0101n\u0101m up\u0101tta-durita-k\u1e63aya-hetutvena sattva-\u015buddhi-k\u0101ra\u1e47\u0101n\u0101\u1e43 tat-k\u0101ra\u1e47atvena ca j\u00f1\u0101notpatti-dv\u0101re\u1e47a j\u00f1\u0101na-ni\u1e63\u1e6dh\u0101-het\u016bn\u0101m, <\/em><\/p>\n<p style=\"text-align: center;\"><span style=\"color: #0000ff;\"><em>j\u00f1\u0101nam utpadyate pu\u1e43s\u0101\u1e43 k\u1e63ay\u0101t p\u0101pasya karma\u1e47a\u1e25<\/em> |<\/span><br \/>\n<span style=\"color: #0000ff;\"><em>yath\u0101dar\u015batala-prakhye pa\u015byaty \u0101tm\u0101nam \u0101tmani<\/em> ||<\/span> (MBh 12.197.8)<\/p>\n<p><em>ity \u0101di smara\u1e47\u0101t <\/em>|<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\"><strong>Przez niepodejmowanie<\/strong>, czyli niewype\u0142nianie [dzia\u0142a\u0144], <strong>cz\u0142owiek nie kosztuje<\/strong>, czyli nie osi\u0105ga <strong>wolno\u015bci od czynu<\/strong> (<em>nai\u1e63karmya<\/em>) \u2013 stanu bezczynu, wolno\u015bci od rezultat\u00f3w, sta\u0142o\u015bci (<em>ni\u1e63\u1e6dh\u0101<\/em>) w jodze wiedzy, stabilno\u015bci, nieaktywnej natury ja\u017ani. Oto znaczenie.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><strong><em>an\u0101rambh\u0101d<\/em><\/strong><em> ananu\u1e63\u1e6dh\u0101n\u0101t <strong>nai\u1e63karmya\u1e43<\/strong> ni\u1e63karma-bh\u0101va\u1e43 karma-\u015b\u016bnyat\u0101\u1e43 j\u00f1\u0101na-yogena ni\u1e63\u1e6dh\u0101\u1e43 ni\u1e63kriy\u0101tma-svar\u016bpe\u1e47aiv\u0101vasth\u0101nam iti y\u0101vat <\/em>|<em> <strong>puru\u1e63o<\/strong> n<strong>\u0101\u015bnute<\/strong> na pr\u0101pnot\u012bty artha\u1e25\u00a0<\/em>|<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\"><strong>Nie kosztuje wolno\u015bci od czynu przez niepodejmowanie czynu<\/strong> \u2013 z odwrotno\u015bci tej wypowiedzi wynika, \u017ce dzi\u0119ki podj\u0119ciu [dzia\u0142a\u0144] do\u015bwiadcza si\u0119 wolno\u015bci od czynu. Tak to mo\u017cna rozumie\u0107. Ale dlaczego niepodj\u0119cie dzia\u0142a\u0144 nie uwalnia od czynu?<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><strong><em>karma\u1e47\u0101m an\u0101rambh\u0101n nai\u1e63karmya\u1e43 n\u0101\u015bnuta<\/em><\/strong><em> iti vacan\u0101t tad-viparyay\u0101t te\u1e63\u0101m \u0101rambh\u0101n nai\u1e63karmyam a\u015bnuta iti gamyate <\/em>|<em> kasm\u0101t puna\u1e25 k\u0101ra\u1e47\u0101t karma\u1e47\u0101m an\u0101rambh\u0101n nai\u1e63karmya\u1e43 n\u0101\u015bnute iti? <\/em><\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Odpowiada: gdy\u017c \u015brodkiem uzyskania wolno\u015bci od czynu jest podj\u0119cie dzia\u0142a\u0144. Innymi sposobami nie osi\u0105gnie si\u0119 celu. Tak tutaj, jak i w Objawieniu [oznajmione jest], \u017ce osi\u0105gni\u0119cie jogi wiedzy, charakteryzuj\u0105cej si\u0119 wolno\u015bci\u0105 od czynu, odbywa si\u0119 dzi\u0119ki jodze czynu.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>ucyate, karm\u0101rambhasyaiva nai\u1e63karmyop\u0101yatv\u0101t <\/em>|<em> na hy up\u0101yam antare\u1e47a upeya-pr\u0101ptir asti <\/em>|<em> karma-yogop\u0101yatva\u1e43 ca nai\u1e63karmya-lak\u1e63a\u1e47asya j\u00f1\u0101na-yogasya, \u015brutau iha ca pratip\u0101dan\u0101t <\/em>|<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Oto jak Objawienie za po\u015brednictwem wedanty (upaniszad) informuje [o tym] zwyk\u0142ych ludzi:<br \/>\n\u201e<span style=\"color: #0000ff;\">To w\u0142a\u015bnie bramini pragn\u0105 pozna\u0107, powtarzaj\u0105c Wed\u0119, spe\u0142niaj\u0105c ofiar\u0119\u2026<\/span>\u201d (B\u1e5bh-up 4.4.22) \u2013 te i inne stwierdzenia ustanawiaj\u0105 jog\u0119 czynu jako \u015brodek osi\u0105gni\u0119cia jogi wiedzy.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>\u015brutau t\u0101vat prak\u1e5btasy\u0101tma-lokasya vedyasya vedanop\u0101yatvena <span style=\"color: #0000ff;\">tam eta\u1e43 ved\u0101nuvacanena br\u0101hma\u1e47\u0101 vividi\u1e63anti yaj\u00f1ena <\/span><\/em>(B\u1e5bh-up 4.4.22) <em>ity \u0101din\u0101 karma-yogasya j\u00f1\u0101na-yogop\u0101yatva\u1e43 pratip\u0101ditam <\/em>|<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">A tu [w Gicie] b\u0119dzie oznajmione:<br \/>\n\u201e<span style=\"color: #0000ff;\">O pot\u0119\u017cnoramienny, z powodu braku jogi trudno osi\u0105gn\u0105\u0107 wyrzeczenie<\/span>\u201d (BhG 5.6),<br \/>\n\u201e<span style=\"color: #0000ff;\">Porzuciwszy lgni\u0119cie, jogini spe\u0142niaj\u0105 czyny w celu oczyszczenia ja\u017ani<\/span>\u201d (BhG 5.11),<br \/>\n\u201e<span style=\"color: #0000ff;\">Ofiara, dar i asceza oczyszczaj\u0105 ludzi<\/span>\u201d (BhG 18.5).<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>ih\u0101pi ca \u2013<br \/>\n<span style=\"color: #0000ff;\">sa\u1e43ny\u0101sas tu mah\u0101b\u0101ho du\u1e25kham \u0101ptum ayogata\u1e25<\/span><\/em> (BhG 5.6),<br \/>\n<span style=\"color: #0000ff;\"><em>yogina\u1e25 karma kurvanti sa\u1e45ga\u1e43 tyaktv\u0101tma\u015buddhaye<\/em><\/span> (BhG 5.11),<br \/>\n<span style=\"color: #0000ff;\"><em>yaj\u00f1o d\u0101na\u1e43 tapa\u015b caiva p\u0101van\u0101ni man\u012b\u1e63i\u1e47\u0101\u1e43 <\/em><\/span>(BhG 18.5),<em> ity \u0101di pratip\u0101dayi\u1e63yati <\/em>|<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Mimo to, oznajmienia takie jak: \u201e<span style=\"color: #0000ff;\">Uwolniwszy wszystkie istoty od strachu, niech d\u0105\u017cy do wolno\u015b\u0107 od czynu<\/span>\u201d ukazuj\u0105, \u017ce wolno\u015b\u0107 od czynu osi\u0105ga si\u0119 dzi\u0119ki wyrzeczeniu si\u0119 przykazanego czynu. R\u00f3wnie\u017c w codziennym \u017cyciu powszechnym do\u015bwiadczeniem jest, \u017ce niepodejmowanie dzia\u0142a\u0144 prowadzi do wolno\u015bci od czynu.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>nanu c<span style=\"color: #0000ff;\">\u0101bhaya\u1e43 sarva-bh\u016btebhyo dattv\u0101 nai\u1e63karmyam \u0101caret<\/span> ity \u0101dau kartavya-karma-sa\u1e43ny\u0101s\u0101d api nai\u1e63karmya-pr\u0101pti\u1e43 dar\u015bayati <\/em>|<em> loke ca karma\u1e47\u0101m an\u0101rambh\u0101n nai\u1e63karmyam iti prasiddhataram <\/em>|<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Jaki wi\u0119c czyn ma podj\u0119\u0107 pragn\u0105cy wolno\u015bci od dzia\u0142ania? Odpowiada: \u201e<strong>ani te\u017c przez wyrzeczenie si\u0119<\/strong>\u201d. <strong>Nie dochodzi<\/strong> si\u0119, czyli nie osi\u0105ga si\u0119 <strong>doskona\u0142o\u015bci<\/strong>, cechuj\u0105cej si\u0119 wolno\u015bci\u0105 od czynu, a b\u0119d\u0105cej sta\u0142o\u015bci\u0105 osi\u0105gan\u0105 dzi\u0119ki jodze wiedzy, <strong>jedynie przez wyrzeczenie si\u0119<\/strong> \u2013 wyzbyte wiedzy zwyk\u0142e porzucenie dzia\u0142ania.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>ata\u015b ca nai\u1e63karmy\u0101rthina\u1e25 ki\u1e43 karm\u0101rambhe\u1e47a? iti pr\u0101ptam <\/em>|<em> ata \u0101ha \u2013 <strong>na ca sa\u1e43nyasan\u0101d eve<\/strong>ti <\/em>|<em> n\u0101pi sa\u1e43nyasan\u0101d eva keval\u0101t karma-parity\u0101ga-m\u0101tr\u0101d eva j\u00f1\u0101na-rahit\u0101t <strong>siddhi\u1e43<\/strong> nai\u1e63karmya-lak\u1e63a\u1e47\u0101\u1e43 j\u00f1\u0101na-yogena ni\u1e63\u1e6dh\u0101\u1e43 <strong>samadhigacchati <\/strong>na pr\u0101pnoti <\/em>||3.4||<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<p><div class=\"jwts_clearfix\">&nbsp;<\/div><\/div><div class=\"jwts_tabbertab\" title=\"R\u0101m\u0101nuja\"><h2><a href=\"#R%C4%81m%C4%81nuja\">R\u0101m\u0101nuja<\/a><\/h2><br \/>\nsarvasya laukikasya puru\u1e63asya mok\u1e63ecch\u0101y\u0101\u1e43 j\u0101t\u0101y\u0101\u1e43 sahasaiva j\u00f1\u0101nayogo du\u1e63kara ity \u0101ha<\/p>\n<p>na \u015b\u0101str\u012by\u0101\u1e47\u0101\u1e43 karma\u1e47\u0101m an\u0101rambh\u0101d eva, puru\u1e63o nai\u1e63karmya\u1e43 j\u00f1\u0101nani\u1e63\u1e6dh\u0101\u1e43 pr\u0101pnoti \/ na c\u0101rabdhasya \u015b\u0101str\u012byasya ty\u0101g\u0101t; yato 'nabhisa\u1e43hitaphalasya paramapuru\u1e63\u0101r\u0101dhanave\u1e63asya karma\u1e47a\u1e25 siddhi\u1e25 s\u0101 \/ atas tena vin\u0101 t\u0101\u1e43 na pr\u0101pnoti \/ anabhisa\u1e43hitaphalai\u1e25 karmabhir an\u0101r\u0101dhitagovindair avina\u1e63\u1e6d\u0101n\u0101dik\u0101laprav\u1e5btt\u0101nantap\u0101pasa\u00f1cayair avy\u0101kulendriyat\u0101p\u016brvik\u0101 \u0101tmani\u1e63\u1e6dh\u0101 dussa\u1e43p\u0101d\u0101<\/p>\n<p><div class=\"jwts_clearfix\">&nbsp;<\/div><\/div><div class=\"jwts_tabbertab\" title=\"\u015ar\u012bdhara\"><h2><a href=\"#%C5%9Ar%C4%ABdhara\">\u015ar\u012bdhara<\/a><\/h2><br \/>\nata\u1e25 samyak-citta-\u015buddhy\u0101 j\u00f1\u0101notpatti-paryanta\u1e43 var\u1e47\u0101\u015bramocit\u0101ni karm\u0101\u1e47i kartavy\u0101ni | anyath\u0101 citta-\u015buddhy-abh\u0101vena j\u00f1\u0101n\u0101nutpatter ity \u0101ha na karma\u1e47\u0101m iti | karma\u1e47\u0101m an\u0101rambh\u0101d ananu\u1e63\u1e6dh\u0101n\u0101n nai\u1e63karmya\u1e43 j\u00f1\u0101na\u1e43 n\u0101\u015bnute na pr\u0101pnoti | nanu caitam eva pravr\u0101jino lokam icchanta\u1e25 pravrajant\u012bti \u015bruty\u0101 sa\u1e43ny\u0101sasya mok\u1e63\u0101d a\u1e45gatva-\u015brute\u1e25 sa\u1e43nyasan\u0101d eva mok\u1e63o bhavi\u1e63yati | ki\u1e43 karmabhi\u1e25 ? ity \u0101\u015ba\u1e45kyokta\u1e43 na ceti | citta-\u015buddhi\u1e43 vin\u0101 k\u1e5bt\u0101t sa\u1e43nyasan\u0101d eva j\u00f1\u0101na-\u015b\u016bny\u0101t siddhi\u1e43 mok\u1e63a\u1e43 na samadhigacchati na pr\u0101pnoti<\/p>\n<p><div class=\"jwts_clearfix\">&nbsp;<\/div><\/div><div class=\"jwts_tabbertab\" title=\"Madhus\u016bdana\"><h2><a href=\"#Madhus%C5%ABdana\">Madhus\u016bdana<\/a><\/h2><br \/>\ntatra k\u0101ra\u1e47\u0101bh\u0101ve k\u0101ry\u0101nupapatter \u0101ha na karma\u1e47\u0101m iti | karma\u1e47\u0101 tam eta\u1e43 ved\u0101nuvacanena br\u0101hma\u1e47\u0101 vividi\u1e63anti yaj\u00f1ena d\u0101nena tapas\u0101n\u0101\u015bakena iti \u015bruty\u0101tma-j\u00f1\u0101ne viniyukt\u0101n\u0101m an\u0101rambh\u0101d ananu\u1e63\u1e6dh\u0101n\u0101c citta-\u015buddhy-abh\u0101vena j\u00f1\u0101n\u0101yogyo bahirmukha\u1e25 puru\u1e63o nai\u1e63karmya\u1e43 sarva-karma-\u015b\u016bnyatva\u1e43 j\u00f1\u0101na-yogena ni\u1e63\u1e6dh\u0101m iti y\u0101vat n\u0101\u015bnute na pr\u0101pnoti |<\/p>\n<p>nanu etam eva pravr\u0101jino lokam icchanta\u1e25 pravrajanti iti \u015brute\u1e25 sarva-karma-sa\u1e43ny\u0101s\u0101d eva j\u00f1\u0101na-ni\u1e63\u1e6dhopapatte\u1e25 k\u1e5bta\u1e43 karmabhir ity ata \u0101ha na ca sa\u1e43nyasan\u0101d eva citta-\u015buddhi\u1e43 vin\u0101 k\u1e5bt\u0101t siddhi\u1e43 j\u00f1\u0101na-ni\u1e63\u1e6dh\u0101-lak\u1e63a\u1e47\u0101\u1e43 samyak-phala-paryavas\u0101yitven\u0101dhigacchati naiva pr\u0101pnot\u012bty artha\u1e25 | karma-jany\u0101\u1e43 citta-\u015buddhim antare\u1e47a sa\u1e43ny\u0101sa eva na sambhavati | yath\u0101-katha\u1e43cid autsukya-m\u0101tre\u1e47a k\u1e5bto 'pi na phala-paryavas\u0101y\u012bti bh\u0101va\u1e25<\/p>\n<p><div class=\"jwts_clearfix\">&nbsp;<\/div><\/div><div class=\"jwts_tabbertab\" title=\"Vi\u015bvan\u0101tha\"><h2><a href=\"#Vi%C5%9Bvan%C4%81tha\">Vi\u015bvan\u0101tha<\/a><\/h2><br \/>\ncitta-\u015buddhy-abh\u0101ve j\u00f1\u0101n\u0101nutpattim \u0101ha neti | \u015b\u0101str\u012bya-karma\u1e47\u0101m an\u0101rambh\u0101d ananu\u1e63\u1e6dh\u0101n\u0101n nai\u1e63karmya\u1e43 j\u00f1\u0101na\u1e43 na pr\u0101pnoti na c\u0101\u015buddha-citta\u1e25 | sa\u1e43nyasan\u0101c ch\u0101str\u012bya-karma-ty\u0101g\u0101t<\/p>\n<p><div class=\"jwts_clearfix\">&nbsp;<\/div><\/div><div class=\"jwts_tabbertab\" title=\"Baladeva\"><h2><a href=\"#Baladeva\">Baladeva<\/a><\/h2><br \/>\nato '\u015buddha-cittena citta-\u015buddhe\u1e25 sva-vihit\u0101ni karm\u0101\u1e47y ev\u0101nu\u1e63\u1e6dhey\u0101n\u012bty \u0101ha na karma\u1e47\u0101m ity \u0101dibhis trayoda\u015babhi\u1e25 | karma\u1e47\u0101\u1e43 tam etam iti v\u0101kyena j\u00f1\u0101n\u0101\u1e45gatay\u0101 vihit\u0101n\u0101m an\u0101rambh\u0101d ananu\u1e63\u1e6dh\u0101n\u0101d avi\u015buddha-citta\u1e25 puru\u1e63o nai\u1e63karmya\u1e43 nikhilendriya-vy\u0101p\u0101ra-r\u016bpa-karma-virati\u1e43 j\u00f1\u0101na-ni\u1e63\u1e6dh\u0101m iti y\u0101vat n\u0101\u015bnute na labhate | na ca sa te\u1e63\u0101\u1e43 karma\u1e47\u0101\u1e43 sa\u1e43ny\u0101s\u0101t parity\u0101g\u0101t siddhi\u1e43 mukti\u1e43 samadhigacchati<\/p>\n<p><div class=\"jwts_clearfix\">&nbsp;<\/div><\/div><\/div><div class=\"jwts_clr\">&nbsp;<\/div><\/p>\n<p><\/div><\/p>\n<p><div class=\"wts_title\"><div class=\"wts_title_left\"><a id=\"tumaczenia\" href=\"javascript:void(null);\" title=\"Click to open!\" class=\"jtoggle\" onclick=\"wtsslide('#hideslide2p2494',500);\">t\u0142umaczenia<\/a><\/div><\/div><div class=\"wts_slidewrapper sliderwrapper2\" id=\"hideslide2p2494\"><\/p>\n<p>\n\t\t<div class=\"jwts_tabber\" id=\"jwts_tab2\"><div class=\"jwts_tabbertab\" title=\"Michalski\"><h2><a href=\"#Michalski\" name=\"advtab\">Michalski<\/a><\/h2><br \/>\nCz\u0142owiek nie stanie si\u0119 bezczynnym, cho\u0107by powstrzyma\u0142 si\u0119 od dzie\u0142a, ani te\u017c przez zaniechanie do doskona\u0142o\u015bci nie dojdzie.<\/p>\n<p><div class=\"jwts_clearfix\">&nbsp;<\/div><\/div><div class=\"jwts_tabbertab\" title=\"Olszewski\"><h2><a href=\"#Olszewski\">Olszewski<\/a><\/h2><br \/>\nLecz nie dzia\u0142aj\u0105c nawet, cz\u0142owiek nie bywa pr\u00f3\u017cny dzia\u0142ania i nie przez wyrzeczenie si\u0119 osi\u0105gamy cel \u017cycia.<\/p>\n<p><div class=\"jwts_clearfix\">&nbsp;<\/div><\/div><div class=\"jwts_tabbertab\" title=\"Dynowska\"><h2><a href=\"#Dynowska\">Dynowska<\/a><\/h2><br \/>\nNie mo\u017cna wznie\u015b\u0107 si\u0119 ponad wi\u0119zy dzia\u0142ania przez samo powstrzymywanie si\u0119 od czyn\u00f3w, ani te\u017c doskona\u0142o\u015b\u0107 osi\u0105gn\u0105\u0107 przez samo wyrzeczenie.<\/p>\n<p><div class=\"jwts_clearfix\">&nbsp;<\/div><\/div><div class=\"jwts_tabbertab\" title=\"Sachse\"><h2><a href=\"#Sachse\">Sachse<\/a><\/h2><br \/>\nNie przez niepodejmowanie czynu<br \/>\nosi\u0105ga cz\u0142owiek wolno\u015b\u0107 od czynu.<br \/>\nNie przez porzucenie [obowi\u0105zku]<br \/>\ndochodzi do doskona\u0142o\u015bci.<\/p>\n<p><div class=\"jwts_clearfix\">&nbsp;<\/div><\/div><div class=\"jwts_tabbertab\" title=\"Kudelska\"><h2><a href=\"#Kudelska\">Kudelska<\/a><\/h2><br \/>\nNie wyzwoli si\u0119 cz\u0142owiek od skutk\u00f3w dzia\u0142ania, pracy unikaj\u0105c,<br \/>\nAni samym wyrzeczeniem nie dost\u0105pi wyzwolenia.<\/p>\n<p><div class=\"jwts_clearfix\">&nbsp;<\/div><\/div><div class=\"jwts_tabbertab\" title=\"Ruci\u0144ska\"><h2><a href=\"#Ruci%C5%84ska\">Ruci\u0144ska<\/a><\/h2><br \/>\nPrzez niepodj\u0119cie dzia\u0142ania nie jest si\u0119 wolnym od czynu,<br \/>\nPrzez wyrzeczenie si\u0119 czynu nie dojdzie si\u0119 do spe\u0142nienia.<\/p>\n<p><div class=\"jwts_clearfix\">&nbsp;<\/div><\/div><div class=\"jwts_tabbertab\" title=\"Szuwalska\"><h2><a href=\"#Szuwalska\">Szuwalska<\/a><\/h2><br \/>\nNie wykonuj\u0105c pracy, nie jest si\u0119 bezczynnym,<br \/>\nA samo wyrzeczenie nie przynosi skutku,<br \/>\nJakim jest doskona\u0142o\u015b\u0107.<\/p>\n<p><div class=\"jwts_clearfix\">&nbsp;<\/div><\/div><div class=\"jwts_tabbertab\" title=\"Byrski\"><h2><a href=\"#Byrski\">Byrski<\/a><\/h2><br \/>\nCz\u0142ek, co czyn\u00f3w nie podejmie, od czynienia nie jest wolny<br \/>\nI przez wyrzeczenie jeno nie osi\u0105ga powodzenia.<\/p>\n<p><div class=\"jwts_clearfix\">&nbsp;<\/div><\/div><div class=\"jwts_tabbertab\" title=\"Babkiewicz\"><h2><a href=\"#Babkiewicz\">Babkiewicz<\/a><\/h2><\/p>\n<p>Gdy cz\u0142ek dzia\u0142a\u0144 nie podejmie,<br \/>\nto nie dojdzie do bezczynu,<br \/>\ngdy\u017c przez samo wyrzeczenie<br \/>\nnie osi\u0105gnie idea\u0142u.<\/p>\n<p><div class=\"jwts_clearfix\">&nbsp;<\/div><\/div><\/div><div class=\"jwts_clr\">&nbsp;<\/div><\/p>\n<p><\/div><\/p>\n","protected":false},"excerpt":{"rendered":"<p>na karma\u1e47\u0101m an\u0101rambh\u0101n nai\u1e63karmya\u1e43 puru\u1e63o \u2018\u015bnute na ca sa\u1e43nyasan\u0101d eva siddhi\u1e43 samadhigacchati analiza analiza syntaktyczna puru\u1e63a\u1e25 (cz\u0142owiek) karma\u1e47\u0101\u1e43 (czyn\u00f3w) an\u0101rambh\u0101t (z nierozpocz\u0119cia) nai\u1e63karmya\u1e43 (wolno\u015bci od czynu i jego skutk\u00f3w) na a\u015bnute (nie osi\u0105ga), sannyasan\u0101t ca eva (i zaiste z rezygnacji) siddhi\u1e43 (doskona\u0142o\u015bci) na sam-adhi-gacchati (nie osi\u0105ga). &nbsp;analiza gramatyczna na \u2013 av. \u2013 nie; karma\u1e47\u0101m \u2013 [&hellip;]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[22],"tags":[],"class_list":["post-2494","post","type-post","status-publish","format-standard","hentry","category-rozdzial-03"],"_links":{"self":[{"href":"https:\/\/www.blog.bhagavadgita.eu\/index.php?rest_route=\/wp\/v2\/posts\/2494","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.blog.bhagavadgita.eu\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.blog.bhagavadgita.eu\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.blog.bhagavadgita.eu\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/www.blog.bhagavadgita.eu\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=2494"}],"version-history":[{"count":13,"href":"https:\/\/www.blog.bhagavadgita.eu\/index.php?rest_route=\/wp\/v2\/posts\/2494\/revisions"}],"predecessor-version":[{"id":8946,"href":"https:\/\/www.blog.bhagavadgita.eu\/index.php?rest_route=\/wp\/v2\/posts\/2494\/revisions\/8946"}],"wp:attachment":[{"href":"https:\/\/www.blog.bhagavadgita.eu\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=2494"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.blog.bhagavadgita.eu\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=2494"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.blog.bhagavadgita.eu\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=2494"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}