{"id":618,"date":"2010-09-10T10:04:58","date_gmt":"2010-09-10T08:04:58","guid":{"rendered":"http:\/\/www.bhagavadgita.eu\/?p=618"},"modified":"2024-05-05T10:22:50","modified_gmt":"2024-05-05T08:22:50","slug":"bhg-2-52","status":"publish","type":"post","link":"https:\/\/www.blog.bhagavadgita.eu\/?p=618","title":{"rendered":"BhG 2.52"},"content":{"rendered":"<p style=\"padding-left: 30px;\"><em>yad\u0101 te <span style=\"color: #888888;\">moha-kalila\u1e43 <\/span><strong>buddhir <\/strong><span style=\"text-decoration: underline;\">vyatitari\u1e63yati<\/span><br \/>\ntad\u0101 <span style=\"text-decoration: underline;\">gant\u0101si<\/span> <span style=\"color: #888888;\">nirveda\u1e43<\/span> \u015brotavyasya \u015brutasya ca<\/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 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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('#hideslide0p618',500);\">analiza<\/a><\/div><\/div><div class=\"wts_slidewrapper sliderwrapper0\" id=\"hideslide0p618\"><\/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>yad\u0101<\/em><\/strong> <span style=\"color: #888888;\">(kiedy)<\/span> <strong><em>te<\/em> <\/strong><span style=\"color: #888888;\">(twoja)<\/span> <strong><em>buddhi\u1e25<\/em> <\/strong><span style=\"color: #888888;\">(roztropno\u015b\u0107)<\/span> <strong><em>moha-kalila\u1e43<\/em><\/strong> <span style=\"color: #888888;\">(okryw\u0119 omroczenia)<\/span> <em><strong>vyatitari\u1e63yati<\/strong> <\/em><span style=\"color: #888888;\">(przekroczy)<\/span>,<br \/>\n<strong><em>tad\u0101<\/em><\/strong> <span style=\"color: #888888;\">(wtedy)<\/span> <strong><em>\u015brotavyasya<\/em><\/strong> <span style=\"color: #888888;\">(tego co b\u0119dzie us\u0142yszane)<\/span> <strong><em>\u015brutasya ca<\/em><\/strong> <span style=\"color: #888888;\">(i us\u0142yszanego) <\/span><strong><em>nirveda\u1e43<\/em><\/strong> <span style=\"color: #888888;\">(oboj\u0119tno\u015b\u0107)<\/span> <strong><em>gant\u0101si<\/em> <\/strong><span style=\"color: #888888;\">(p\u00f3jdziesz)<\/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>yad\u0101 <\/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>kiedy <\/strong>(korelatyw do: <em>tad\u0101 <\/em>\u2013 wtedy, w\u00f3wczas);<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>te <\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>yu\u1e63mat<\/em> <a title=\"sarva-n\u0101man \u2013 zaimek\">sn.<\/a> <a title=\"genetivus singularis \u2013 dope\u0142niacz l.poj. \u2013 \u1e63a\u1e63\u1e6dh\u012b eka-vacana\">6i.1<\/a> \u2013 <strong>twoja<\/strong> (skr\u00f3cona forma od: <em>tava<\/em>);<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>moha-kalilam <\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>moha-kalila<\/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>; <a title=\"z\u0142o\u017cenie tat-puru\u1e63a\">TP<\/a>: <em>mohasya kalilam iti<\/em> \u2013 <strong>okryw\u0119 omroczenia<\/strong> (od: <em><a title=\"pierwiastek czasownikowy \u2013 dh\u0101tu\">\u221a<\/a>muh<\/em> \u2013 myli\u0107 si\u0119, by\u0107 skonfundowanym, omroczonym, og\u0142upia\u0142ym, <em>moha<\/em> \u2013 konsternacja, brak \u015bwiadomo\u015bci, oszo\u0142omienie, bycie w b\u0142\u0119dzie; <em><a title=\"pierwiastek czasownikowy \u2013 dh\u0101tu\">\u221a<\/a>kal<\/em> \u2013 nosi\u0107, robi\u0107, <em>kalila<\/em> \u2013 pe\u0142en, przykryty, nieprzenikliwy, stos, pomieszana masa, zam\u0119t);<\/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>vyatitari\u1e63yati<\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>vi-ati-<a title=\"pierwiastek czasownikowy \u2013 dh\u0101tu\">\u221a<\/a>t\u1e5d<\/em> (przekracza\u0107) <a title=\"futurum \u2013 czas przysz\u0142y \u2013 bhavi\u1e63yat\">Fut.<\/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>przekroczy<\/strong>;<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>tad\u0101 <\/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>wtedy, w\u00f3wczas<\/strong>;<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>gant\u0101si <\/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>gam<\/em> (i\u015b\u0107) <a title=\"futurum periphrasticum \u2013 czas przysz\u0142y opisowy \u2013 anadyatana-bhavi\u1e63yat\">Fut.p.<\/a> <a title=\"parasmaipada - strona dla innego\">P<\/a> <a title=\"2. osoba l.poj. adhyama-puru\u1e63a eka-vacana\">2c.1<\/a> \u2013 <strong>p\u00f3jdziesz<\/strong>;<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>nirvedam <\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>nir-veda<\/em> <a title=\"accusativus singularis \u2013 biernik l.poj. \u2013 dvit\u012by\u0101 eka-vacana\">2i.1<\/a> <a title=\"masculinum \u2013 rodzaj m\u0119ski \u2013 pu\u1e43-li\u1e45ga\">m.<\/a> \u2013 <strong>oboj\u0119tno\u015b\u0107, odraza<\/strong> (od: <em>nir-<a title=\"pierwiastek czasownikowy \u2013 dh\u0101tu\">\u221a<\/a>vid<\/em> \u2013 pozbywa\u0107 si\u0119, czu\u0107 odraz\u0119;<br \/>\nlub veda \u2013 Weda, <em>nir-veda<\/em> \u2013 <strong>niewierny, pozbawiony Wedy<\/strong>);<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>\u015brotavyasya <\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>\u015brotavya<\/em> (<em><a title=\"pierwiastek czasownikowy \u2013 dh\u0101tu\">\u221a<\/a>\u015bru<\/em> \u2013 s\u0142ucha\u0107) <a title=\"participium futurum, necessitativum \u2013 imies\u0142\u00f3w czasu przysz\u0142ego \u2013 bhavi\u1e63yate k\u1e5bd-anta\"> PF\u00a0<\/a> <a title=\"genetivus singularis \u2013 dope\u0142niacz l.poj. \u2013 \u1e63a\u1e63\u1e6dh\u012b eka-vacana\">6i.1<\/a> <a title=\"neutrum \u2013 rodzaj nijaki \u2013 napumsaka-li\u1e45ga\">n.<\/a> \u2013 <strong>tego co b\u0119dzie us\u0142yszane<\/strong>;<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>\u015brutasya <\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>\u015bruta<\/em> (<em><a title=\"pierwiastek czasownikowy \u2013 dh\u0101tu\">\u221a<\/a>\u015bru<\/em> \u2013 s\u0142ucha\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=\"neutrum \u2013 rodzaj nijaki \u2013 napumsaka-li\u1e45ga\">n.<\/a> \u2013 <strong>us\u0142yszanego<\/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<\/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><em>vyatitari\u1e63yati \u2192 vyavatari\u1e63yati \/ vyvatari\u1e63yasi \/ vyatitari\u1e63yate \/ vyavakari\u1e63yati <\/em>(przekroczy \/ przekroczysz \/ przekroczy \/ rozproszy);<\/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=\"komentarze\" href=\"javascript:void(null);\" title=\"Click to open!\" class=\"jtoggle\" onclick=\"wtsslide('#hideslide1p618',500);\">komentarze<\/a><\/div><\/div><div class=\"wts_slidewrapper sliderwrapper1\" id=\"hideslide1p618\"><\/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;\">Oto [autor] t\u0142umaczy, kiedy mo\u017cna osi\u0105gn\u0105\u0107 rozum, kt\u00f3ry oczyszcza jestestwo dzi\u0119ki praktyce jogi:<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>yog\u0101nu\u1e63\u1e6dh\u0101na-janita-sattva-\u015buddhaj\u0101 buddhi\u1e25 kad\u0101 pr\u0101psyate ity ucyate<\/em> \u2013<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: center;\"><strong>Gdy rozum tw\u00f3j mroku okryw\u0119 przekroczy,<br \/>\nw\u00f3wczas oboj\u0119tne ci b\u0119dzie<br \/>\nto, co us\u0142yszysz i to, co [z Wed] us\u0142ysza\u0142e\u015b.<\/strong><\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\">\n<p style=\"text-align: center;\"><strong><em>yad\u0101 te moha-kalila\u1e43 buddhir vyatitari\u1e63yati<\/em><\/strong><strong> |<br \/>\n<strong><em>tad\u0101 gant\u0101si nirveda\u1e43 \u015brotavyasya \u015brutasya ca<\/em> ||2.52||<\/strong><\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\"><strong>Gdy<\/strong>, czyli w owym czasie, <strong>twoja okrywa mroku<\/strong>, czyli brak rozpoznania o naturze mroku, b\u0119d\u0105cy nieczysto\u015bci\u0105, skutkiem kt\u00f3rego narz\u0105d wewn\u0119trzny (<em>anta\u1e25-kara\u1e47a<\/em>) d\u0105\u017cy ku przedmiotom [zmys\u0142\u00f3w] i rozum staje si\u0119 zanieczyszczony brakiem rozr\u00f3\u017cnienia mi\u0119dzy ja\u017ani\u0105 i nie ja\u017ani\u0105; gdy ten <strong>tw\u00f3j rozum przekroczy<\/strong>, przejdzie ponad, uzyska przeczyst\u0105 natur\u0119\u2026 Oto znaczenie.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><strong><em>yad\u0101<\/em><\/strong><em> yasmin k\u0101le te tava <strong>moha-kalila\u1e43<\/strong> moh\u0101tmakam aviveka-r\u016bpa\u1e43 k\u0101lu\u1e63ya\u1e43 yena \u0101tm\u0101n\u0101tma-viveka-bodha\u1e43 kalu\u1e63\u012bk\u1e5btya vi\u1e63aya\u1e43 praty anta\u1e25-kara\u1e47a\u1e43 pravartate, tat tava <strong>buddhi\u1e25 vyatitari\u1e63yati<\/strong> vyatikrami\u1e63yati, ati\u015buddha-bh\u0101vam \u0101patsyate ity artha\u1e25<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\"><strong>W\u00f3wczas<\/strong>, czyli w owym czasie, <strong>uzyskasz<\/strong> \u2013 osi\u0105gniesz, <strong>oboj\u0119tno\u015b\u0107<\/strong> \u2013 brak lgni\u0119cia, w stosunku do tego <strong>co us\u0142yszysz i co us\u0142ysza\u0142e\u015b<\/strong> \u2013 to co m\u00f3g\u0142by\u015b us\u0142ysze\u0107 i co ju\u017c us\u0142ysza\u0142e\u015b oka\u017ce si\u0119 nieprzynosz\u0105cym owocu.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><strong><em>tad\u0101 <\/em><\/strong><em>tasmin k\u0101le <strong>gant\u0101si <\/strong>pr\u0101psyasi <strong>nirveda\u1e43<\/strong> vair\u0101gya\u1e43 <strong>\u015brotavyasya \u015brutasya ca<\/strong>, tad\u0101 \u015brotavya\u1e43 \u015bruta\u1e43 ca te ni\u1e63phala\u1e43 pratibh\u0101t\u012bty abhipr\u0101ya\u1e25<\/em> ||2.52||<\/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>ukta-prak\u0101re\u1e47a karma\u1e47i vartam\u0101nasya tay\u0101 v\u1e5btty\u0101 nirdh\u016bta-kalma\u1e63asya ye buddhir yad\u0101 moha-kalilam atyalpa-phala-sa\u1e45ga-hetu-bh\u016bta\u1e43 moha-r\u016bpa\u1e43 kalu\u1e63a\u1e43 vyatitari\u1e63yati | tad\u0101smatta ita\u1e25 p\u016brva\u1e43 ty\u0101jyatay\u0101 \u015brutasya phal\u0101der ita\u1e25 pa\u015bc\u0101t \u015brotavyasya ca k\u1e5bte svayam eva nirveda\u1e43 gant\u0101si gami\u1e63yasi<\/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>kad\u0101ha\u1e43 tat pada\u1e43 pr\u0101psy\u0101mi ity apek\u1e63\u0101y\u0101m \u0101ha yadeti dv\u0101bhy\u0101m | moho deh\u0101di\u1e63u \u0101tma-buddhi\u1e25 | tad eva kalila\u1e43 gahanam | kalila\u1e43 gahana\u1e43 vidur ity abhidh\u0101na-ko\u1e63a-sm\u1e5bte\u1e25 | tata\u015b c\u0101yam artha\u1e25 | eva\u1e43 parame\u015bvar\u0101r\u0101dhane kriyam\u0101\u1e47e yad\u0101 tat-pras\u0101dena tava buddhir deh\u0101bhim\u0101na-lak\u1e63a\u1e47a\u1e43 moha-maya\u1e43 gahana\u1e43 durga\u1e43 vi\u015be\u1e63e\u1e47\u0101titari\u1e63yati tad\u0101 \u015brotavyasya \u015brutasya c\u0101rthasya nirveda\u1e43 vair\u0101gya\u1e43 gant\u0101si pr\u0101psyasi | tayor anup\u0101deyatvena jij\u00f1\u0101s\u0101m na kari\u1e63yas\u012bty 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>eva\u1e43 karm\u0101\u1e47y anuti\u1e63\u1e6dhata\u1e25 kad\u0101 me sattva-\u015buddhi\u1e25 sy\u0101d ity ata \u0101ha yadeti | na hy et\u0101vat\u0101 k\u0101lena sattva-\u015buddhir bhavat\u012bti k\u0101la-niyamo 'sti | kintu yad\u0101 yasmin k\u0101le te tava buddhir anta\u1e25kara\u1e47a\u1e43 moha-kalila\u1e43 vyatitari\u1e63yati avivek\u0101tmaka\u1e43 k\u0101lu\u1e63am aham ida\u1e43 mameda\u1e43 ity \u0101dy-aj\u00f1\u0101na-vilasitam atigahanam vyatikrami\u1e63yati rajas-tamo-malam apah\u0101ya \u015buddha-bh\u0101vam \u0101patsyata iti y\u0101vat | tad\u0101 tasmin k\u0101le \u015brotavyasya \u015brutasya ca karma-phalasya nirveda\u1e43 vait\u1e5b\u1e63\u1e47ya\u1e43 gant\u0101si pr\u0101pt\u0101si | par\u012bk\u1e63ya lok\u0101n karma-cit\u0101n br\u0101hma\u1e47o nirvedam \u0101y\u0101t [Mu\u1e47\u1e0dU 1.2.12] iti \u015brute\u1e25 | nirvedena phalen\u0101nta\u1e25kara\u1e47a-\u015buddhi\u1e43 j\u00f1\u0101syas\u012bty abhipr\u0101ya\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>eva\u1e43 parame\u015bvar\u0101rpita-ni\u1e63k\u0101ma-karm\u0101bhy\u0101s\u0101t tava yogo bhavi\u1e63yat\u012bty \u0101ha yadeti | tava buddhir anta\u1e25kara\u1e47a\u1e43 moha-kalila\u1e43 moha-r\u016bpa\u1e43 gahana\u1e43 vi\u015be\u1e63ato 'ti\u015bayena tari\u1e63yati, tad\u0101 \u015brotavyasya \u015brotavye\u1e63v arthe\u1e63u \u015brutasya \u015brute\u1e63v apy arthe\u1e63u nirveda\u1e43 pr\u0101psyasi asambh\u0101van\u0101-vipar\u012bta-bh\u0101vanayor na\u1e63\u1e6datv\u0101t ki\u1e43 me \u015b\u0101stropade\u015ba-v\u0101kya-\u015brava\u1e47ena | s\u0101mprata\u1e43 me s\u0101dhane\u1e63v eva pratik\u1e63a\u1e47am abhy\u0101sa\u1e25 sarvathocita iti ma\u1e43syasa iti bh\u0101va\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>nanu ni\u1e63k\u0101m\u0101\u1e47i karm\u0101\u1e47i kurvato me kad\u0101tma-vi\u1e63ay\u0101 man\u012b\u1e63\u0101bhyudiy\u0101d iti cet tatr\u0101ha yadeti | yad\u0101 te buddhir anta\u1e25kara\u1e47a\u1e43 moha-kalila\u1e43 tuccha-phal\u0101bhil\u0101\u1e63a-hetum aj\u00f1\u0101na-gahana\u1e43 vyatitari\u1e63yati parityak\u1e63yat\u012bty artha\u1e25, tad\u0101 p\u016brva\u1e43 \u015brutasy\u0101nantara\u1e43 \u015brotavyasya ca tasya tuccha-phalasya sambandhina\u1e43 nirveda\u1e43 gant\u0101si gami\u1e63yasi | par\u012bk\u1e63ya lok\u0101n karma-cit\u0101n br\u0101hma\u1e47o nirveda\u1e43 \u0101y\u0101t iti \u015brava\u1e47\u0101t | nirvedena phalena tad-vi\u1e63ay\u0101\u1e43 t\u0101\u1e43 parice\u1e63yati iti n\u0101sty atra k\u0101la-niyama ity artha\u1e25<\/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('#hideslide2p618',500);\">t\u0142umaczenia<\/a><\/div><\/div><div class=\"wts_slidewrapper sliderwrapper2\" id=\"hideslide2p618\"><\/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>Kiedy twoje poznanie przekroczy odm\u0119ty za\u015blepienia, staniesz si\u0119 oboj\u0119tny na wszystko, co\u015b s\u0142ysza\u0142, lub co b\u0119dziesz s\u0142ysza\u0142.<\/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>Kiedy tw\u00f3j rozum przest\u0105pi ciemne krainy b\u0142\u0119du, naonczas dojdziesz do wzgardy sprzeczno\u015bci przesz\u0142ych i przysz\u0142ych.<\/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>Gdy Rozum tw\u00f3j sie\u0107 niewiedzy przekroczy, nie b\u0119dziesz przywi\u0105zywa\u0142 wagi do tego co\u015b us\u0142ysza\u0142, lub co kiedykolwiek masz jeszcze z Pism \u015awi\u0119tych us\u0142ysze\u0107.<\/p>\n<p><div class=\"jwts_clearfix\">&nbsp;<\/div><\/div><div class=\"jwts_tabbertab\" title=\"Sachse\"><h2><a href=\"#Sachse\">Sachse<\/a><\/h2><br \/>\nKiedy rozum<br \/>\nprzezwyci\u0119\u017cy ogrom twego za\u015blepienia,<br \/>\nuniezale\u017cnisz si\u0119 od tego, co zosta\u0142o [niegdy\u015b] objawione,<br \/>\nlub co mo\u017ce by\u0107 objawione w przysz\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 \/>\nGdy \u015bwiadomo\u015b\u0107 twoja znajdzie si\u0119 ponad sid\u0142ami iluzji,<br \/>\nNie b\u0119dziesz dba\u0142 o to, czego\u015b si\u0119 dowiedzia\u0142 lub z Pism \u015awi\u0119tych si\u0119 dowiesz.<\/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>Kiedy tw\u00f3j rozum si\u0119 przedrze przez g\u0119sty mrok za\u015blepienia,<br \/>\nTo b\u0119dzie ci oboj\u0119tne, co\u015b s\u0142ysza\u0142 i co us\u0142yszysz.<\/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>Tak i ty si\u0119 wzniesiesz.<br \/>\nKiedy wyjdziesz ju\u017c z lasu mrocznego z\u0142udzenia,<br \/>\nNie b\u0119dzie mie\u0107 znaczenia to, co us\u0142ysza\u0142e\u015b<br \/>\nCzy us\u0142yszysz w przysz\u0142o\u015bci.<\/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>Kiedy twoje przekonanie przebrnie bagno omroczenia,<br \/>\nWtedy b\u0119dziesz oboj\u0119tny wobec tego, co powinno<br \/>\nZosta\u0107 jeszcze objawione i co ju\u017c jest objawione.<\/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>Lecz gdy rozum tw\u00f3j przekroczy<br \/>\nomroczenia warstwy g\u0119ste,<br \/>\noboj\u0119tnym ci si\u0119 stanie,<br \/>\nco us\u0142yszysz, co s\u0142ysza\u0142e\u015b.<\/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>yad\u0101 te moha-kalila\u1e43 buddhir vyatitari\u1e63yati tad\u0101 gant\u0101si nirveda\u1e43 \u015brotavyasya \u015brutasya ca \u00a0 analiza analiza syntaktyczna yad\u0101 (kiedy) te (twoja) buddhi\u1e25 (roztropno\u015b\u0107) moha-kalila\u1e43 (okryw\u0119 omroczenia) vyatitari\u1e63yati (przekroczy), tad\u0101 (wtedy) \u015brotavyasya (tego co b\u0119dzie us\u0142yszane) \u015brutasya ca (i us\u0142yszanego) nirveda\u1e43 (oboj\u0119tno\u015b\u0107) gant\u0101si (p\u00f3jdziesz). &nbsp;analiza gramatyczna yad\u0101 \u2013 av. \u2013 kiedy (korelatyw do: tad\u0101 \u2013 wtedy, w\u00f3wczas); te [&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-618","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\/618","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=618"}],"version-history":[{"count":18,"href":"https:\/\/www.blog.bhagavadgita.eu\/index.php?rest_route=\/wp\/v2\/posts\/618\/revisions"}],"predecessor-version":[{"id":8918,"href":"https:\/\/www.blog.bhagavadgita.eu\/index.php?rest_route=\/wp\/v2\/posts\/618\/revisions\/8918"}],"wp:attachment":[{"href":"https:\/\/www.blog.bhagavadgita.eu\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=618"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.blog.bhagavadgita.eu\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=618"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.blog.bhagavadgita.eu\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=618"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}