{"id":565,"date":"2010-09-09T13:38:34","date_gmt":"2010-09-09T11:38:34","guid":{"rendered":"http:\/\/www.bhagavadgita.eu\/?p=565"},"modified":"2024-05-05T10:42:31","modified_gmt":"2024-05-05T08:42:31","slug":"bhg-2-66","status":"publish","type":"post","link":"https:\/\/www.blog.bhagavadgita.eu\/?p=565","title":{"rendered":"BhG 2.66"},"content":{"rendered":"<p style=\"padding-left: 30px;\"><a href=\"http:\/\/www.bhagavadgita.eu\/wp-content\/uploads\/2010\/07\/skanuj0064.png\"><img loading=\"lazy\" decoding=\"async\" class=\"alignright size-full wp-image-979 colorbox-565\" title=\"werset 2.66-67\" src=\"http:\/\/www.bhagavadgita.eu\/wp-content\/uploads\/2010\/07\/skanuj0064.png\" alt=\"\" width=\"200\" height=\"145\" \/><\/a><em>n<span style=\"text-decoration: underline;\">\u0101sti<\/span> <strong>buddhir<\/strong> ayuktasya na c\u0101yuktasya <strong>bh\u0101van\u0101<\/strong><br \/>\nna c\u0101bh\u0101vayata\u1e25 <strong>\u015b\u0101ntir<\/strong> a\u015b\u0101ntasya kuta\u1e25 <strong>sukham<\/strong><\/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 2.66\" class=\"haiku-play\"  href=\"http:\/\/www.bhagavadgita.eu\/wp-content\/uploads\/2012\/BhG 2\/BhG 2.66.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('#hideslide0p565',500);\">analiza<\/a><\/div><\/div><div class=\"wts_slidewrapper sliderwrapper0\" id=\"hideslide0p565\"><\/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>ayuktasya<\/em><\/strong> <span style=\"color: #888888;\">(niezaprz\u0119\u017conego)<\/span> <strong><em>buddhi\u1e25<\/em> <\/strong><span style=\"color: #888888;\">(roztropno\u015b\u0107)<\/span> <strong><em>na asti<\/em><\/strong> <span style=\"color: #888888;\">(nie istnieje)<\/span>,<br \/>\n<strong><em>ayuktasya ca<\/em><\/strong> <span style=\"color: #888888;\">(i niezaprz\u0119\u017conego)<\/span> <strong><em>bh\u0101van\u0101<\/em> <\/strong><span style=\"color: #888888;\">(przekonanie) <\/span><strong><em>na<\/em> [<em>asti<\/em>]<\/strong> <span style=\"color: #888888;\">(nie istnieje)<\/span>,<br \/>\n<strong><em>abh\u0101vayata\u1e25 ca<\/em><\/strong><span style=\"color: #888888;\"> (nie posiadaj\u0105cego przekonania)<\/span> <strong><em>\u015b\u0101nti\u1e25<\/em><\/strong> <span style=\"color: #888888;\">(spok\u00f3j)<\/span> <strong><em>na<\/em> [<em>asti<\/em>]<\/strong> <span style=\"color: #888888;\">(nie istnieje)<\/span>,<br \/>\n<strong><em>a\u015b\u0101ntasya<\/em><\/strong> <span style=\"color: #888888;\">(niespokojnego)<\/span><strong> <em>sukha\u1e43 <\/em><\/strong><span style=\"color: #888888;\">(szcz\u0119\u015bcie)<\/span> <strong><em>kuta\u1e25<\/em><\/strong> <span style=\"color: #888888;\">(sk\u0105d?)<\/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>asti <\/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>as<\/em> (by\u0107) <a title=\"praesentis \u2013 czas tera\u017aniejszy \u2013 vartam\u0101na\">Praes.<\/a> <a title=\"parasmaipada - strona dla innego\">P<\/a> <a title=\"3. osoba l.poj. prathama-puru\u1e63a eka-vacana\">1c.1<\/a> \u2013 <strong>jest<\/strong>;<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>buddhi\u1e25<\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>buddhi<\/em> <a title=\"nominativus singularis \u2013 mianownik l.poj.\u2013 pratham\u0101 eka-vacana\">1i.1<\/a> <a title=\"femininum \u2013 rodzaj \u017ce\u0144ski \u2013 str\u012b-li\u1e45ga\">f.<\/a> \u2013 <strong>roztropno\u015b\u0107,<\/strong> <strong>rozum, my\u015bl, rozs\u0105dek, intelekt, percepcja, poznanie, idea, pogl\u0105d<\/strong> (od: <em><a title=\"pierwiastek czasownikowy \u2013 dh\u0101tu\">\u221a<\/a>budh<\/em> \u2013 budzi\u0107, rozumie\u0107, percepowa\u0107);<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>ayuktasya <\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>a-yukta <\/em>(<em><a title=\"pierwiastek czasownikowy \u2013 dh\u0101tu\">\u221a<\/a>yuj<\/em> \u2013 zaprz\u0119ga\u0107, \u0142\u0105czy\u0107) <a title=\"participium perfectum \u2013 imies\u0142\u00f3w przesz\u0142y, na og\u00f3\u0142 bierny, czasem czynny (PP act.) \u2013 bh\u016bte k\u1e5bd-anta\">PP<\/a> <a title=\"genetivus singularis \u2013 dope\u0142niacz l.poj. \u2013 \u1e63a\u1e63\u1e6dh\u012b eka-vacana\">6i.1<\/a> <a title=\"masculinum \u2013 rodzaj m\u0119ski \u2013 pu\u1e43-li\u1e45ga\">m.<\/a> \u2013 <strong>nie<\/strong><strong>po\u0142\u0105czonego, niezaprz\u0119gni\u0119tego, niezaj\u0119tego, niew\u0142a\u015bciwego, nieodpowiedniego<\/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>ayuktasya <\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>a-yukta <\/em>(<em><a title=\"pierwiastek czasownikowy \u2013 dh\u0101tu\">\u221a<\/a>yuj<\/em> \u2013 zaprz\u0119ga\u0107, \u0142\u0105czy\u0107) <a title=\"participium perfectum \u2013 imies\u0142\u00f3w przesz\u0142y, na og\u00f3\u0142 bierny, czasem czynny (PP act.) \u2013 bh\u016bte k\u1e5bd-anta\">PP<\/a> <a title=\"genetivus singularis \u2013 dope\u0142niacz l.poj. \u2013 \u1e63a\u1e63\u1e6dh\u012b eka-vacana\">6i.1<\/a> <a title=\"masculinum \u2013 rodzaj m\u0119ski \u2013 pu\u1e43-li\u1e45ga\">m.<\/a> \u2013 <strong>nie<\/strong><strong>po\u0142\u0105czonego, niezaprz\u0119gni\u0119tego, niezaj\u0119tego, niew\u0142a\u015bciwego, nieodpowiedniego<\/strong>;<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>bh\u0101van\u0101<\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>bh\u0101van\u0101 <\/em><a title=\"nominativus singularis \u2013 mianownik l.poj.\u2013 pratham\u0101 eka-vacana\">1i.1<\/a> <a title=\"femininum \u2013 rodzaj \u017ce\u0144ski \u2013 str\u012b-li\u1e45ga\">f.<\/a> \u2013 <strong>istniej\u0105ce w umy\u015ble, wyobra\u017cenie, koncept, kontemplacja, pewno\u015b\u0107, wiara, przekonanie<\/strong> (od: <em><a title=\"pierwiastek czasownikowy \u2013 dh\u0101tu\">\u221a<\/a>bh\u016b<\/em> \u2013 by\u0107, <em>bh\u0101va<\/em> \u2013 bycie, istnienie, charakter, uczucie);<\/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>abh\u0101vayata\u1e25 <\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>a-bh\u0101vayant<\/em> (<em><a title=\"pierwiastek czasownikowy \u2013 dh\u0101tu\">\u221a<\/a>bh\u016b<\/em> &#8211; by\u0107) <a title=\"participium praesentis \u2013 imies\u0142\u00f3w czasu tera\u017aniejszego (fut.\/pass.) \u2013 vartam\u0101ne k\u1e5bd-anta\">PPr<\/a> <a title=\"genetivus singularis \u2013 dope\u0142niacz l.poj. \u2013 \u1e63a\u1e63\u1e6dh\u012b eka-vacana\">6i.1<\/a> <a title=\"masculinum \u2013 rodzaj m\u0119ski \u2013 pu\u1e43-li\u1e45ga\">m.<\/a> \u2013 <strong>nieistniej\u0105cego, niewyobra\u017caj\u0105cego sobie, niekontempluj\u0105cego, nie maj\u0105cego pewno\u015bci<\/strong>;<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>\u015b\u0101nti\u1e25 <\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>\u015b\u0101nti<\/em> <a title=\"nominativus singularis \u2013 mianownik l.poj.\u2013 pratham\u0101 eka-vacana\">1i.1<\/a> <a title=\"femininum \u2013 rodzaj \u017ce\u0144ski \u2013 str\u012b-li\u1e45ga\">f.<\/a> \u2013 <strong>spok\u00f3j, wyciszenie, zadowolenie, zako\u0144czenie, \u015bmier\u0107<\/strong> (od: <em><a title=\"pierwiastek czasownikowy \u2013 dh\u0101tu\">\u221a<\/a>\u015bam<\/em> \u2013 wycisza\u0107, ko\u0144czy\u0107, niszczy\u0107);<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>a\u015b\u0101ntasya <\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>a-\u015b\u0101nta<\/em> <a title=\"genetivus singularis \u2013 dope\u0142niacz l.poj. \u2013 \u1e63a\u1e63\u1e6dh\u012b eka-vacana\">6i.1<\/a> <a title=\"masculinum \u2013 rodzaj m\u0119ski \u2013 pu\u1e43-li\u1e45ga\">m.<\/a> \u2013 <strong>niespokojnego, niewyciszonego<\/strong> (od: <em><a title=\"pierwiastek czasownikowy \u2013 dh\u0101tu\">\u221a<\/a>\u015bam<\/em> \u2013 wycisza\u0107, ko\u0144czy\u0107, niszczy\u0107, <a title=\"participium perfectum \u2013 imies\u0142\u00f3w przesz\u0142y, na og\u00f3\u0142 bierny, czasem czynny (PP act.) \u2013 bh\u016bte k\u1e5bd-anta\">PP<\/a> <em>\u015b\u0101nta<\/em> \u2013 spokojny, wyciszony);<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>kuta\u1e25 <\/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>sk\u0105d? <\/strong>(od: <em>kim<\/em> \u2013 co? ablativus nieodmienny zako\u0144czony na: <em>-tas<\/em>);<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>sukham<\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>sukha<\/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>rado\u015b\u0107, komfort<\/strong> (od: <em>su<\/em> \u2013 prefiks: dobry, wspania\u0142y, pi\u0119kny, szlachetny; <em>kha<\/em> \u2013 zag\u0142\u0119bienie, otw\u00f3r, piasta; <em>su-kha<\/em> \u2013 rado\u015b\u0107, szcz\u0119\u015bcie, dos\u0142ownie: dobre zag\u0142\u0119bienie [przez kt\u00f3re przechodzi o\u015b rydwanu], st\u0105d poruszanie si\u0119 g\u0142adko; lub od: <em>su-<a title=\"pierwiastek czasownikowy \u2013 dh\u0101tu\">\u221a<\/a>sth\u0101<\/em>; przeciwie\u0144stwo do: <em>du\u1e25kha <\/em> \u2013 cierpienie, niedola);<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\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=\"komentarze\" href=\"javascript:void(null);\" title=\"Click to open!\" class=\"jtoggle\" onclick=\"wtsslide('#hideslide1p565',500);\">komentarze<\/a><\/div><\/div><div class=\"wts_slidewrapper sliderwrapper1\" id=\"hideslide1p565\"><\/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;\">Jak s\u0142awiona jest owa b\u0142ogo\u015b\u0107 (<em>prasannat\u0101<\/em>)?<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>seya\u1e43 prasannat\u0101 st\u016byate<\/em> \u2013<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: center;\"><strong>Niezdyscyplinowanemu brak rozumu, brak mu r\u00f3wnie\u017c przekonania,<br \/>\ngdy zabraknie przekonania, nie da si\u0119 spokoju zazna\u0107.<br \/>\nA gdzie szcz\u0119\u015bcie bez spokoju?<\/strong><\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td style=\"text-align: center;\" width=\"480\"><strong><em>n\u0101sti buddhir ayuktasya na c\u0101yuktasya bh\u0101van\u0101<\/em><\/strong><strong> |<br \/>\n<strong><em>na c\u0101bh\u0101vayata\u1e25 \u015b\u0101ntir a\u015b\u0101ntasya kuta\u1e25 sukham<\/em> ||2.66||<\/strong><\/strong><\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Oto znaczenie: <strong>brak jest<\/strong>, czyli nie istnieje, nie ma <strong>rozumu<\/strong>, czyli przedmiotu przyrodzonej natury ja\u017ani (<em>\u0101tma-svar\u016bpa-vi\u1e63ay\u0101<\/em>), <strong>u niezdyscyplinowanego<\/strong> \u2013 tego, kto nie panuje nad narz\u0105dem wewn\u0119trznym. <strong>R\u00f3wnie\u017c brakuje<\/strong> mu <strong>przekonania<\/strong> (<em>bh\u0101van\u0101<\/em>) \u2013 pojmowania wiedzy o ja\u017ani.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><strong><em>n\u0101sti <\/em><\/strong><em>na vidyate na bhavat\u012bty artha\u1e25, <strong>buddhi\u1e25<\/strong> \u0101tma-svar\u016bpa-vi\u1e63ay\u0101 <strong>ayuktasya<\/strong> asam\u0101hit\u0101nta\u1e25-kara\u1e47asya<\/em> | <strong><em>na ca<\/em><\/strong><em> asti <strong>ayuktasya bh\u0101van\u0101<\/strong> \u0101tma-j\u00f1\u0101n\u0101bhinive\u015ba\u1e25<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\"><strong>Nie ma spokoju<\/strong>, wyciszenia, <strong>ten, kt\u00f3remu brak przekonania<\/strong>, kto nie jest w stanie poj\u0105\u0107 wiedzy o ja\u017ani.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>tath\u0101 <strong>na c\u0101<\/strong>sty <strong>abh\u0101vayata <\/strong>\u0101tma-j\u00f1\u0101n\u0101bhinive\u015bam akurvata\u1e25 <strong>\u015b\u0101ntir <\/strong>upa\u015bama\u1e25<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\"><strong>A gdzie szcz\u0119\u015bcie bez spokoju<\/strong>? Szcz\u0119\u015bciem jest pow\u015bci\u0105gni\u0119cie zmys\u0142\u00f3w od chciwo\u015bci kontaktu z przedmiotem, a nie chciwe [pragnienie] przedmiot\u00f3w. Zaiste to [ostatnie] jest cierpieniem.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><strong><em>a\u015b\u0101ntasya kuta\u1e25 sukha\u1e43<\/em><\/strong>? <em>indriy\u0101\u1e47\u0101\u1e43 hi vi\u1e63aya-sev\u0101-t\u1e5b\u1e63\u1e47\u0101ta\u1e25 niv\u1e5bttir y\u0101 tat-sukham, na vi\u1e63aya-vi\u1e63ay\u0101 t\u1e5b\u1e63\u1e47\u0101<\/em> | <em>du\u1e25kham eva hi s\u0101<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Gdy istnieje chciwo\u015b\u0107, nie mo\u017ce by\u0107 nawet mowy o niewielkiej dozie (<em>gandha-m\u0101tra<\/em>) szcz\u0119\u015bcia. Oto znaczenie.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>na t\u1e5b\u1e63\u1e47\u0101y\u0101\u1e43 saty\u0101\u1e43 sukhasya gandha-m\u0101tram apy upapadyate ity artha\u1e25<\/em> ||2.66||<\/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><\/p>\n<p>mayi sa\u1e43nyasta-mano-rahitasya sva-yatnena indriya-damane prav\u1e5bttasya kad\u0101cid api vivikt\u0101tma-vi\u1e63ay\u0101 buddhir na setsyati | ataeva tasya tad-bh\u0101van\u0101 ca na sa\u1e43bhavati | vivikt\u0101tm\u0101nam abh\u0101vayato vi\u1e63aya-sp\u1e5bh\u0101-\u015b\u0101ntir na bhavati | a\u015b\u0101ntasya vi\u1e63aya-sp\u1e5bh\u0101-yuktasya kuto nitya-nirati\u015baya-sukha-pr\u0101pti\u1e25<\/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><\/p>\n<p>indriya-nigrahasya sthita-praj\u00f1at\u0101-s\u0101dhanatva\u1e43 vyatireka-mukhenopap\u0101dayati n\u0101st\u012bti | ayuktasya ava\u015b\u012b-k\u1e5btendriyasya n\u0101sti buddhi\u1e25 | \u015b\u0101str\u0101c\u0101ryopade\u015b\u0101bhy\u0101m \u0101tma-vi\u1e63ay\u0101 buddhi\u1e25 praj\u00f1aiva notpadyate | kutas tasy\u0101\u1e25 prati\u1e63\u1e6dh\u0101-v\u0101rt\u0101 | kuta ity atr\u0101ha na ceti | na c\u0101yuktasya bh\u0101van\u0101 dhy\u0101nam | bh\u0101vanay\u0101 hi buddher \u0101tmani prati\u1e63\u1e6dh\u0101 bhavati, s\u0101 ca ayuktasya yato n\u0101sti | na c\u0101bh\u0101vayata\u1e25 \u0101tma-dhy\u0101nam akurvata\u1e25 \u015b\u0101nti\u1e25 \u0101tmani cittoparama\u1e25 | a\u015b\u0101ntasya kuta\u1e25 sukham mok\u1e63\u0101nanda ity artha\u1e25<\/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><\/p>\n<p>imam ev\u0101rtha\u1e43 vyatireka-mukhena dra\u1e0dhayati n\u0101st\u012bti | ayuktasy\u0101jita-cittasya buddhir \u0101tma-vi\u1e63ay\u0101 \u015brava\u1e47a-manan\u0101khya-ved\u0101nta-vic\u0101ra-jany\u0101 n\u0101sti notpadyate | tad-buddhy-abh\u0101ve na c\u0101yuktasya bh\u0101van\u0101 nididhy\u0101san\u0101tmik\u0101 vij\u0101t\u012bya-pratyay\u0101nantaritasaj\u0101t\u012bya-pratyaya-prav\u0101ha-r\u016bp\u0101 | sarvatra na\u00f1o 'st\u012bty anen\u0101nvaya\u1e25 | na c\u0101bh\u0101vayata \u0101tm\u0101na\u1e43 \u015b\u0101nti\u1e25 sak\u0101ry\u0101vidy\u0101-niv\u1e5btti-r\u016bp\u0101 ved\u0101nta-v\u0101kya-jany\u0101 brahm\u0101tmaikya-s\u0101k\u1e63\u0101t-k\u1e5bti\u1e25 | a\u015b\u0101ntasy\u0101tma-s\u0101k\u1e63\u0101tk\u0101ra-\u015b\u016bnyasya kuta\u1e25 sukha\u1e43 mok\u1e63\u0101nanda ity artha\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><\/p>\n<p>uktam artha\u1e43 vyatireka-mukhena dra\u1e0dhayati n\u0101st\u012bti | ayuktasy\u0101va\u015b\u012bk\u1e5bta-manaso buddhir \u0101tma-vi\u1e63ayi\u1e47\u012b praj\u00f1\u0101 n\u0101sti | ayuktasya t\u0101d\u1e5b\u015ba-praj\u00f1\u0101-rahitasya bh\u0101van\u0101 parame\u015bvara-dhy\u0101na\u1e43 ca | abh\u0101vayato 'k\u1e5bta-dhy\u0101nasya \u015b\u0101ntir vi\u1e63ayoparamo n\u0101sti | a\u015b\u0101ntasya sukham \u0101tm\u0101nanda\u1e25<\/p>\n<p><div class=\"jwts_clearfix\">&nbsp;<\/div><\/div><div class=\"jwts_tabbertab\" title=\"Baladeva\"><h2><a href=\"#Baladeva\">Baladeva<\/a><\/h2><\/p>\n<p>p\u016brvoktam artha\u1e43 vyatireka-mukhen\u0101ha ayuktasy\u0101yogino mad-anive\u015bita-manaso buddhir ukta-lak\u1e63a\u1e47\u0101 n\u0101sti na bhavati | ataeva tasya bh\u0101van\u0101 t\u0101d\u1e5bg-\u0101tma-cint\u0101pi n\u0101sti | t\u0101d\u1e5b\u015bam \u0101tm\u0101nam abh\u0101vayata\u1e25 \u015b\u0101ntir vi\u1e63aya-t\u1e5b\u1e63\u1e47\u0101-niv\u1e5bttir n\u0101sti | a\u015b\u0101ntasya tat-t\u1e5b\u1e63\u1e47\u0101kulasya sukham sva-prak\u0101\u015b\u0101nand\u0101tm\u0101nubhava-lak\u1e63a\u1e47a\u1e43 kuta\u1e25 sy\u0101t<\/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('#hideslide2p565',500);\">t\u0142umaczenia<\/a><\/div><\/div><div class=\"wts_slidewrapper sliderwrapper2\" id=\"hideslide2p565\"><\/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><\/p>\n<p>Niema poznania bez oddania, niema skupienia bez oddania, kto nie skupiony, nie zna spokoju, \u2014 jak bez spokoju pozyska\u0107 szcz\u0119\u015bcie?<\/p>\n<p><div class=\"jwts_clearfix\">&nbsp;<\/div><\/div><div class=\"jwts_tabbertab\" title=\"Olszewski\"><h2><a href=\"#Olszewski\">Olszewski<\/a><\/h2><\/p>\n<p>Cz\u0142owiek, kt\u00f3ry nie uprawia Jedno\u015bci boskiej, niema rozumu i nie mo\u017ce rozmy\u015bla\u0107; kto nie rozmy\u015bla, ten pozbawiony jest pokoju duszy; bez pokoju duszy jak\u017ce mo\u017ce osi\u0105gn\u0105\u0107 szcz\u0119\u015bcie?<\/p>\n<p><div class=\"jwts_clearfix\">&nbsp;<\/div><\/div><div class=\"jwts_tabbertab\" title=\"Dynowska\"><h2><a href=\"#Dynowska\">Dynowska<\/a><\/h2><\/p>\n<p>Lecz cz\u0142owiek nieopanowany w Rozum czysty nie si\u0119gnie, ni w skupienie najg\u0142\u0119bsze; bez skupienia za\u015b nie ma spokoju, a czy\u017c mo\u017ce zaistnie\u0107 szcz\u0119\u015bcie tam, gdzie spokoju brak?<\/p>\n<p><div class=\"jwts_clearfix\">&nbsp;<\/div><\/div><div class=\"jwts_tabbertab\" title=\"Sachse\"><h2><a href=\"#Sachse\">Sachse<\/a><\/h2><br \/>\nG\u0142osu rozumu nie zdo\u0142a pos\u0142ysze\u0107 ten,<br \/>\nkto nie st\u0105pa \u015bcie\u017ck\u0105 jogi.<br \/>\nTen, kto nie st\u0105pa \u015bcie\u017ck\u0105 jogi, nie d\u0105\u017cy te\u017c do poznania prawdy.<br \/>\nTen za\u015b, kto nie d\u0105\u017cy do poznania prawdy,<br \/>\nnie zaznaje ciszy.<br \/>\nA gdzie\u017c szcz\u0119\u015bcie tego, kto nie zaznaje ciszy?<\/p>\n<p><div class=\"jwts_clearfix\">&nbsp;<\/div><\/div><div class=\"jwts_tabbertab\" title=\"Kudelska\"><h2><a href=\"#Kudelska\">Kudelska<\/a><\/h2><br \/>\nLecz ten, kto w harmonii nie ustalony, \u015bwiadomo\u015bci pe\u0142nej nie<br \/>\ndosi\u0119gnie ani skupiony trwa\u0107 nie b\u0119dzie;<br \/>\nGdy si\u0119 nie skupi, spokoju nie zazna, a jak szuka\u0107 szcz\u0119\u015bcia, gdy spokoju me ma?<\/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><\/p>\n<p>Rozumu i kontemplacji pozbawion jest nieskupiony,<br \/>\nA bez niej nie wejdzie w cisz\u0119. Jak znajdzie szcz\u0119\u015bcie bez ciszy?<\/p>\n<p><div class=\"jwts_clearfix\">&nbsp;<\/div><\/div><div class=\"jwts_tabbertab\" title=\"Szuwalska\"><h2><a href=\"#Szuwalska\">Szuwalska<\/a><\/h2><\/p>\n<p>Nie panuj\u0105c nad sob\u0105, nie mo\u017cna by\u0107 m\u0105drym.<br \/>\nBez m\u0105dro\u015bci skupienie niemo\u017cliwym b\u0119dzie,<br \/>\nBez skupienia za\u015b spok\u00f3j, bez spokoju szcz\u0119\u015bcie.<\/p>\n<p><div class=\"jwts_clearfix\">&nbsp;<\/div><\/div><div class=\"jwts_tabbertab\" title=\"Byrski\"><h2><a href=\"#Byrski\">Byrski<\/a><\/h2><\/p>\n<p>A kto nie jest wy\u0107wiczony, temu brak jest przekonania.<br \/>\nNie odczuwa uwielbienia nie \u0107wicz\u0105cy, a spokoju &#8211;<br \/>\nNie wielbi\u0105cy. Sk\u0105d wi\u0119c szcz\u0119\u015bciem ma si\u0119 cieszy\u0107 niespokojny ?<\/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>Kiedy nie jest zaprz\u0119gni\u0119ty \u2013<br \/>\nbrak rozumu oraz wiary,<br \/>\na bez wiary brak spokoju,<br \/>\ngdzie\u017c niespokojnego szcz\u0119\u015bcie?<\/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>n\u0101sti buddhir ayuktasya na c\u0101yuktasya bh\u0101van\u0101 na c\u0101bh\u0101vayata\u1e25 \u015b\u0101ntir a\u015b\u0101ntasya kuta\u1e25 sukham analiza analiza syntaktyczna ayuktasya (niezaprz\u0119\u017conego) buddhi\u1e25 (roztropno\u015b\u0107) na asti (nie istnieje), ayuktasya ca (i niezaprz\u0119\u017conego) bh\u0101van\u0101 (przekonanie) na [asti] (nie istnieje), abh\u0101vayata\u1e25 ca (nie posiadaj\u0105cego przekonania) \u015b\u0101nti\u1e25 (spok\u00f3j) na [asti] (nie istnieje), a\u015b\u0101ntasya (niespokojnego) sukha\u1e43 (szcz\u0119\u015bcie) kuta\u1e25 (sk\u0105d?) &nbsp;analiza gramatyczna na \u2013 av. [&hellip;]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[23],"tags":[],"class_list":["post-565","post","type-post","status-publish","format-standard","hentry","category-rozdzial-02"],"_links":{"self":[{"href":"https:\/\/www.blog.bhagavadgita.eu\/index.php?rest_route=\/wp\/v2\/posts\/565","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=565"}],"version-history":[{"count":25,"href":"https:\/\/www.blog.bhagavadgita.eu\/index.php?rest_route=\/wp\/v2\/posts\/565\/revisions"}],"predecessor-version":[{"id":8934,"href":"https:\/\/www.blog.bhagavadgita.eu\/index.php?rest_route=\/wp\/v2\/posts\/565\/revisions\/8934"}],"wp:attachment":[{"href":"https:\/\/www.blog.bhagavadgita.eu\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=565"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.blog.bhagavadgita.eu\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=565"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.blog.bhagavadgita.eu\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=565"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}