{"id":682,"date":"2010-09-10T10:33:23","date_gmt":"2010-09-10T08:33:23","guid":{"rendered":"http:\/\/www.bhagavadgita.eu\/?p=682"},"modified":"2024-05-05T09:26:54","modified_gmt":"2024-05-05T07:26:54","slug":"bhg-2-21","status":"publish","type":"post","link":"https:\/\/www.blog.bhagavadgita.eu\/?p=682","title":{"rendered":"BhG 2.21"},"content":{"rendered":"<p><a href=\"http:\/\/www.bhagavadgita.eu\/wp-content\/uploads\/2010\/07\/skanuj0042.png\"><img loading=\"lazy\" decoding=\"async\" class=\"alignright size-full wp-image-979 colorbox-682\" title=\"werset 2.21-22\" src=\"http:\/\/www.bhagavadgita.eu\/wp-content\/uploads\/2010\/07\/skanuj0042.png\" alt=\"\" width=\"200\" height=\"145\" \/><\/a><\/p>\n<p style=\"padding-left: 30px;\"><em><span style=\"text-decoration: underline;\">ved<span style=\"color: #888888;\">\u0101<\/span><\/span><span style=\"color: #888888;\">vin\u0101\u015bina\u1e43 nitya\u1e43<\/span> <strong>ya<\/strong> <span style=\"color: #888888;\">enam ajam avyayam<\/span><br \/>\nkatha\u1e43 <strong>sa puru\u1e63a\u1e25<\/strong> p\u0101rtha <span style=\"color: #888888;\">ka\u1e43<\/span> <span style=\"text-decoration: underline;\">gh\u0101tayati<\/span> <span style=\"text-decoration: underline;\">hanti<\/span> <span style=\"color: #888888;\">kam<\/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 2.21\" class=\"haiku-play\"  href=\"http:\/\/www.bhagavadgita.eu\/wp-content\/uploads\/2012\/BhG 2\/BhG 2.21.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('#hideslide0p682',500);\">analiza<\/a><\/div><\/div><div class=\"wts_slidewrapper sliderwrapper0\" id=\"hideslide0p682\"><\/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>he p\u0101rtha<\/em><\/strong> <span style=\"color: #888888;\">(Prythowicu!)<\/span>,<br \/>\n<strong><em>ya\u1e25<\/em><\/strong> <span style=\"color: #888888;\">(kt\u00f3ry)<\/span> <strong><em>puru\u1e63a\u1e25<\/em><\/strong> <span style=\"color: #888888;\">(cz\u0142owiek)<\/span><strong> <em>enam<\/em><\/strong> <span style=\"color: #888888;\">(jego)<\/span><strong><em>nityam<\/em><\/strong><span style=\"color: #888888;\"> (wiecznego)<\/span>, <strong><em>ajam<\/em> <\/strong> <span style=\"color: #888888;\">(niezrodzonego)<\/span>, <strong><em>avyayam<\/em><\/strong> <span style=\"color: #888888;\">(niezmiennego)<\/span>, <strong><em>avin\u0101\u015binam<\/em><\/strong> <span style=\"color: #888888;\">(niezniszczalnego)<\/span><em> <strong>veda<\/strong><\/em> <span style=\"color: #888888;\">(zna)<\/span>,<br \/>\n<strong><em>sa\u1e25<\/em><\/strong> <span style=\"color: #888888;\">(on)<\/span> <strong><em>katham<\/em><\/strong> <span style=\"color: #888888;\">(jak jest to mo\u017cliwe?)<\/span> <strong><em>kam<\/em><\/strong> <span style=\"color: #888888;\">(kogo?)<\/span> <strong><em>gh\u0101tayati<\/em><\/strong> <span style=\"color: #888888;\">(sprawia zabicie)<\/span>, <strong>[<em>v\u0101<\/em>]<\/strong> (<span style=\"color: #888888;\">lub) <\/span><strong><em>kam<\/em><\/strong><span style=\"color: #888888;\"> (kogo?) <\/span><strong><em>hanti<\/em><\/strong> <span style=\"color: #888888;\">(zabija)<\/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>veda <\/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>vid<\/em> (wiedzie\u0107) <a title=\"perfectum \u2013 czas przesz\u0142y \u2013 parok\u1e63a-bh\u016bta\">Perf.<\/a> <a title=\"parasmaipada - strona dla innego\">P<\/a> <a title=\"3. osoba l.poj. prathama-puru\u1e63a eka-vacana\">1c.1<\/a> (w znaczeniu <a title=\"praesentis \u2013 czas tera\u017aniejszy \u2013 vartam\u0101na\">Praes..<\/a>) \u2013 <strong>wie, zna<\/strong>;<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>avin\u0101\u015binam<\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>avin\u0101\u015bin<\/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>niezniszczalnego<\/strong> (od: <em>vi-<a title=\"pierwiastek czasownikowy \u2013 dh\u0101tu\">\u221a<\/a>na\u015b<\/em> \u2013 niszcze\u0107, zanika\u0107, <em>vin\u0101\u015bin<\/em> \u2013 maj\u0105ce zniszczenie);<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>nityam <\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>nitya<\/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>wiecznego<\/strong> (od: <em>nitya <\/em>\u2013 nieustanny, wieczny);<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>ya\u1e25 <\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>yat<\/em> <a title=\"sarva-n\u0101man \u2013 zaimek\">sn.<\/a> <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>kto<\/strong>;<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>enam <\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>etat<\/em> <a title=\"sarva-n\u0101man \u2013 zaimek\">sn.<\/a> <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>go<\/strong>;<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>ajam <\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>a-ja<\/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>nienarodzonego<\/strong> (od: <em><a title=\"pierwiastek czasownikowy \u2013 dh\u0101tu\">\u221a<\/a>jan<\/em> \u2013 rodzi\u0107 si\u0119, <em>ja<\/em> \u2013 na ko\u0144cu z\u0142o\u017ce\u0144: zrodzony);<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>avyayam<\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>a-vyaya<\/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>niezmiennego<\/strong> (od: <em>vi-<a title=\"pierwiastek czasownikowy \u2013 dh\u0101tu\">\u221a<\/a>i<\/em> \u2013 odchodzi\u0107, znika\u0107, <em>vyaya<\/em> \u2013 odej\u015bcie, rozch\u00f3d, zniszczenie);<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>katham <\/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>jak?, w jaki spos\u00f3b?, sk\u0105d?<\/strong>; partyku\u0142a wprowadzaj\u0105ca pytanie, wyra\u017caj\u0105ca zdumienie;<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>sa<\/em><em>\u1e25<\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>tat<\/em> <a title=\"sarva-n\u0101man \u2013 zaimek\">sn.<\/a> <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>on<\/strong>;<\/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>p\u0101rtha <\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>p\u0101rtha<\/em> <a title=\"vocativus singularis \u2013 wo\u0142acz l.poj. \u2013 sambodhana eka-vacana\">8i.1<\/a> <a title=\"masculinum \u2013 rodzaj m\u0119ski \u2013 pu\u1e43-li\u1e45ga\">m.<\/a> \u2013 <strong>o synu Prythy<\/strong> (od: <em><a title=\"pierwiastek czasownikowy \u2013 dh\u0101tu\">\u221a<\/a>p\u1e5bth<\/em> \u2013 rozszerza\u0107, <em>p\u1e5bth\u0101<\/em> \u2013 Kunti, matka Pandowic\u00f3w);<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>ka\u1e43 <\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>kim<\/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>kogo?<\/strong>;<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>gh\u0101tayati <\/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>han<\/em> (zabija\u0107, uderza\u0107) <a title=\"praesentis \u2013 czas tera\u017aniejszy \u2013 vartam\u0101na\">Praes.<\/a> <a title=\"causativum \u2013 forma kauzatywna, sprawcza \u2013 \u1e47y-anta\">caus.<\/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>sprawia zabicie<\/strong>;<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>hanti <\/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>han<\/em> (zabija\u0107, uderza\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> zabija<\/strong>;<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>kam<\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>kim<\/em> <a title=\"sarva-n\u0101man \u2013 zaimek\">sn.<\/a> <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>kogo?<\/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>puru\u1e63a\u1e25 p\u0101rtha \u2192 puru\u1e63a-vy\u0101ghra<\/em> (o tygrysie po\u015br\u00f3d ludzi);<br \/>\n<em>ka\u1e43 \u2192 kim<\/em> (co?);<br \/>\n<em>ka\u1e43 gh\u0101tayati hanti kam \u2192 hanyate ha\u1e43ti v\u0101 katha\u1e43<\/em> (w jaki spos\u00f3b jest zabijany lub zabija?);<\/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('#hideslide1p682',500);\">komentarze<\/a><\/div><\/div><div class=\"wts_slidewrapper sliderwrapper1\" id=\"hideslide1p682\"><\/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;\">Strofa zaczynaj\u0105ca si\u0119 od s\u0142\u00f3w: \u201e<span style=\"color: #0000ff;\">Kto zna go jako zab\u00f3jc\u0119\u2026<\/span>\u201d (BhG 2.19) zapewnia, \u017ce [ja\u017a\u0144] nie jest ani sprawc\u0105, ani przedmiotem czynno\u015bci zabijania. Strofa: \u201e<span style=\"color: #0000ff;\">On nigdy si\u0119 nie rodzi\u2026<\/span>\u201d (BhG 2.20) wyja\u015bnia tego przyczyn\u0119, m\u00f3wi\u0105c o niezmienno\u015bci [ja\u017ani]. [Niniejsza strofa] podsumowuje:<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em><span style=\"color: #0000ff;\">ya ena\u1e43 vetti hant\u0101ram<\/span> <\/em>(BhG 2.19)<em> ity anena mantre\u1e47a hanana-kriy\u0101y\u0101\u1e25 kart\u0101 karma ca na bhavati iti pratij\u00f1\u0101ya, <span style=\"color: #0000ff;\">na j\u0101yate<\/span> <\/em>(BhG 2.19)<em> ity anena avikriyatva\u1e43 hetum uktv\u0101 pratij\u00f1\u0101t\u0101rtham upasa\u1e43harati<\/em> \u2013<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: center;\"><strong>Cz\u0142owiek znaj\u0105cy niezniszczalnego, wiecznego, nienarodzonego i niezmiennego,<br \/>\njak on, o Prythowicu, mo\u017ce spowodowa\u0107 czyj\u0105\u015b \u015bmier\u0107 lub jak sam mo\u017ce zabi\u0107?<\/strong><\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td style=\"text-align: center;\" width=\"480\"><strong><em>ved\u0101vin\u0101\u015bina\u1e43 nitya\u1e43 ya enam ajam avyayam<\/em><\/strong><strong> |<\/strong><br \/>\n<strong><strong><em>katha\u1e43 sa puru\u1e63a\u1e25 p\u0101rtha ka\u1e43 gh\u0101tayati hanti kam<\/em> ||2.21||<\/strong><\/strong><\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\"><strong>Znaj\u0105cy<\/strong> to ten kto rozpoznaje, <strong>niezniszczalnego<\/strong> \u2013 pozbawionego przemiany zwi\u0105zanej ze \u015bmierci\u0105, <strong>wiecznego<\/strong> \u2013 pozbawionego [innych] zmian. [Zaimek] \u201e<strong>kto<\/strong>\u201d nale\u017cy po\u0142\u0105czy\u0107 [z czasownikiem \u201ezna\u201d, tego, czyli scharakteryzowanego w poprzedniej strofie \u2013 [kto zna ja\u017a\u0144], <strong>nienarodzonego<\/strong> \u2013 pozbawionego narodzin, <strong>niezmiennego<\/strong> \u2013 niemarniej\u0105cego.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><strong><em>veda<\/em><\/strong><em> vij\u0101n\u0101ti <strong>avin\u0101\u015binam<\/strong> antya-bh\u0101va-vik\u0101ra-rahita\u1e43 <strong>nitya\u1e43<\/strong> vipari\u1e47\u0101ma-rahita\u1e43 <strong>yo<\/strong> veda iti sa\u1e43bandha\u1e25<\/em> <strong><em>ena\u1e43<\/em><\/strong><em> p\u016brve\u1e47a mantre\u1e47okta-lak\u1e63a\u1e47am <strong>aja\u1e43 <\/strong>janma-rahitam <strong>avyayam<\/strong> apak\u1e63aya-rahita\u1e43 <\/em>|<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\"><strong>Jak<\/strong>, czyli jakim sposobem, <strong>ten<\/strong> m\u0105dry, kompetentny <strong>cz\u0142owiek mo\u017ce zabi\u0107<\/strong> \u2013 dokona\u0107 czynu morderstwa lub <strong>jak mo\u017ce spowodowa\u0107 \u015bmier\u0107<\/strong> \u2013 nak\u0142oni\u0107 do mordu. W \u017cadnym razie nikogo nie zabija, w \u017cadnym razie zab\u00f3jstwa nikogo nie powoduje \u2013 obie mo\u017cliwo\u015bci s\u0105 tu odrzucone przez wykorzystanie pytania retorycznego.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><strong><em>katha\u1e43<\/em><\/strong><em> kena prak\u0101re\u1e47a <strong>sa<\/strong> vidv\u0101n <strong>puru\u1e63o<\/strong> \u2019dhik\u1e5bta\u1e25 <strong>hanti <\/strong>hanana-kriy\u0101\u1e43 karoti, katha\u1e43 v\u0101 <strong>gh\u0101tayati<\/strong> hant\u0101ra\u1e43 prayojayati<\/em> | <em>na katha\u1e43cit ka\u1e43cit hanti, na katha\u1e43cit ka\u1e43cit gh\u0101tayati iti ubhayatra \u0101k\u1e63epa\u1e25 ev\u0101rtha\u1e25 pra\u015bn\u0101rth\u0101sa\u1e43bhav\u0101t<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Jako \u017ce niezmienno\u015b\u0107 [ja\u017ani] jako rezultat [dyskutowanych] argument\u00f3w jest powszechna, B\u00f3g, w niniejszym dziale, zamierza [pouczy\u0107] rozumnego [cz\u0142owieka] jedynie o porzuceniu wszelkiego czynu. Odrzucenie zabijania jest wzmiankowane jedynie jako przyk\u0142ad.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>hetv-arthasya ca avikriyatvasya tulyatv\u0101t vidu\u1e63a\u1e25 sarva-karma-prati\u1e63edha eva prakara\u1e47\u0101rtho \u2019bhipreto bhagavat\u0101<\/em> | <em>hantes tu \u0101k\u1e63epa\u1e25 ud\u0101hara\u1e47\u0101rthatvena kathita\u1e25 <\/em>|<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\"><span style=\"color: #800000;\">Gdy B\u00f3g odrzuca czyny, jaki szczeg\u00f3lny pow\u00f3d braku dzia\u0142ania rozumnego [cz\u0142owieka] dostrzega [m\u00f3wi\u0105c]<\/span>: \u201e<strong>Jak ten cz\u0142owiek mo\u017ce\u2026<\/strong>\u201d?<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em><span style=\"color: #800000;\">vidu\u1e63a\u1e25 ka\u1e43 karm\u0101sa\u1e43bhave hetu-vi\u015be\u1e63a\u1e43 pa\u015byan karm\u0101\u1e47y \u0101k\u1e63ipati bhagav\u0101n<\/span> <strong>katha\u1e43 sa puru\u1e63a\u1e25<\/strong> iti<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Odpowied\u017a: szczeg\u00f3lnym powodem braku wszelkiego dzia\u0142ania jest zaiste wspomniana ju\u017c niezmienno\u015b\u0107 ja\u017ani.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>nanu ukta ev\u0101tmano \u2019vikriyatva\u1e43 sarva-karm\u0101sa\u1e43bhava-k\u0101ra\u1e47a-vi\u015be\u1e63a\u1e25<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\"><span style=\"color: #800000;\">Jest to prawda, ale nie jest to szczeg\u00f3lny pow\u00f3d, gdy\u017c m\u0119drzec odr\u00f3\u017cnia si\u0119 od niezmiennej ja\u017ani. Nie jest tak, \u017ce ten, kto zna niezmienny s\u0142up, jest wolnym od czynu<\/span>.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><span style=\"color: #800000;\"><em>satyam ukta\u1e25<\/em> | <em>na tu sa k\u0101ra\u1e47a-vi\u015be\u1e63a\u1e25, anyatv\u0101t vidu\u1e63o \u2019vikriy\u0101d \u0101tmana\u1e25<\/em> | <em>na hi avikriya\u1e43 sth\u0101\u1e47u\u1e43 viditavata\u1e25 karma na sa\u1e43bhavati iti cet<\/em><\/span> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Tak nie jest. M\u0119drzec [nie odr\u00f3\u017cnia si\u0119] od ja\u017ani, a m\u0105dro\u015b\u0107 nie odnosi si\u0119 do zbior\u00f3w sk\u0142adnik\u00f3w takich jak cia\u0142o. Dlatego m\u0119drzec b\u0119d\u0105cy ja\u017ani\u0105 niez\u0142o\u017con\u0105 z element\u00f3w nie podlega zmianie. Poniewa\u017c taki m\u0119drzec wolny jest od dzia\u0142ania, dlatego w\u0142a\u015bciwym jest odrzucenie [czyn\u00f3w w zdaniu]: \u201e<strong>Jak ten cz\u0142owiek mo\u017ce\u2026<\/strong>\u201d<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>na,<\/em> <em>vidu\u1e63a\u1e25 \u0101tmatv\u0101t<\/em> <em>na deh\u0101di-sa\u1e43gh\u0101tasya vidvatt\u0101<\/em> | <em>ata\u1e25 p\u0101ri\u015be\u1e63y\u0101t asa\u1e43hata \u0101tm\u0101 vidv\u0101n avikriya\u1e25 iti tasya vidu\u1e63a\u1e25 karm\u0101sa\u1e43bhav\u0101t \u0101k\u1e63epo yukta\u1e25 <strong>katha\u1e43 sa puru\u1e63a\u1e25 <\/strong>iti<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Wskutek niewiedzy oraz braku odr\u00f3\u017cnienia niezmiennej ja\u017ani od aktywno\u015bci intelektu, jest ona wyobra\u017cana jako do\u015bwiadczaj\u0105ca obiekt\u00f3w zmys\u0142\u00f3w, pocz\u0105wszy od d\u017awi\u0119ku, percepowanych przez intelekt i inne [mo\u017cno\u015bci].<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>yath\u0101 buddhy\u0101dy-\u0101h\u1e5btasya \u015babd\u0101dy-arthasya avikriya eva san buddhi-v\u1e5btty-aviveka-vij\u00f1\u0101nena avidyay\u0101 upalabdh\u0101 \u0101tm\u0101 kalpyate <\/em>|<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Gdy skutkiem dzia\u0142ania rozumu, maj\u0105cego posta\u0107 wiedzy odr\u00f3\u017cniaj\u0105cej ja\u017a\u0144 od nieja\u017ani, cho\u0107 z absolutnego ogl\u0105du b\u0119d\u0105cej nieprawd\u0105 (<em>asatya<\/em>), niezmienna ja\u017a\u0144 nazywana jest m\u0119drcem.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>evam eva \u0101tm\u0101n\u0101tma-viveka-j\u00f1\u0101nena buddhi-v\u1e5btty\u0101 vidyay\u0101 asatya-r\u016bpayaiva param\u0101rthato \u2019vikriya eva \u0101tm\u0101 vidv\u0101n ucyate<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Ze stwierdzenia bezczynno\u015bci m\u0119drca, wynika, \u017ce B\u00f3g uczy tu niez\u0142omnej prawdy: czyny, kt\u00f3re wyznaczaj\u0105 pisma przeznaczone s\u0105 dla pozbawionego m\u0105dro\u015bci.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>vidu\u1e63a\u1e25 karm\u0101sa\u1e43bhava-vacan\u0101t y\u0101ni karm\u0101\u1e47i \u015b\u0101stre\u1e47a vidh\u012byante t\u0101ni avidu\u1e63o vihit\u0101ni iti bhagavato ni\u015bcayo \u2019vagamyate<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\"><span style=\"color: #800000;\">Mo\u017cna powiedzie\u0107: r\u00f3wnie\u017c wiedza przeznaczona jest jedynie dla pozbawionego m\u0105dro\u015bci, gdy\u017c obdarzanie wiedz\u0105 tego, kt\u00f3ry zdoby\u0142 m\u0105dro\u015b\u0107 nie przynosi korzy\u015bci niczym [ponowne] mielenie m\u0105ki. Dlatego wyszczeg\u00f3lnienie, \u017ce czyny przeznaczone s\u0105 jedynie dla pozbawionych wiedzy, a nie dla wiedz\u0105cych nie jest w\u0142a\u015bciwe.<\/span><\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><span style=\"color: #800000;\"><em>nanu vidy\u0101pi avidu\u1e63a eva vidh\u012byate, vidita-vidyasya pi\u1e63\u1e6da-pe\u1e63a\u1e47avat vidy\u0101-vidh\u0101n\u0101narthaky\u0101t <\/em>| <em>tatra avidu\u1e63a\u1e25 karm\u0101\u1e47i vidh\u012byante na vidu\u1e63a\u1e25 iti vi\u015be\u1e63o nopapadyate<\/em><em> iti cet <\/em><\/span>|<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Tak jednak nie jest, gdy\u017c owo wyszczeg\u00f3lnienie odnosi si\u0119 do wype\u0142nienia b\u0105d\u017a nie powinno\u015bci. Czyny takie jak ofiara ogniowa (<em>agnihotra<\/em>) spe\u0142niane s\u0105 dla przysz\u0142ej [korzy\u015bci], [nale\u017cy je spe\u0142nia\u0107] ze znawstwem celu i zasad, a powinny by\u0107 poprzedzone wykonaniem wielu praktyk \u2013 kto ma takie zrozumienie jest niczym niewiedz\u0105cy. [My\u015bli on]: musz\u0105 one by\u0107 wype\u0142niane, gdy\u017c jestem sprawc\u0105 i to jest m\u00f3j obowi\u0105zek. [Obrz\u0119dy te] nie s\u0105 ani troch\u0119 spe\u0142niane [w duchu strofy] \u201e<span style=\"color: #0000ff;\">On nigdy si\u0119 nie rodzi\u2026<\/span>\u201d (BhG 2.20) ani ze \u015bwiadomo\u015bci\u0105 przysz\u0142o\u015bci, z wiedz\u0105 o celu i regu\u0142ach [rz\u0105dz\u0105cych] natur\u0105 ja\u017ani.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>na,<\/em> <em>anu\u1e63\u1e6dheyasya bh\u0101v\u0101bh\u0101va-vi\u015be\u1e63opapatte\u1e25<\/em> | <em>agnihotr\u0101di-vidhy-artha-j\u00f1\u0101nottara-k\u0101lam agnihotr\u0101di-karma aneka-s\u0101dhanopasa\u1e43h\u0101ra-p\u016brvakam anu\u1e63\u1e6dheya\u1e43 kart\u0101 aham, mama kartavyam ity eva\u1e43 prak\u0101ra-vij\u00f1\u0101navato \u2019vidu\u1e63a\u1e25 yath\u0101 anu\u1e63\u1e6dheya\u1e43 bhavati, na tu tath\u0101 <span style=\"color: #0000ff;\">na j\u0101yate <\/span><\/em>(BhG 2.20) <em>ity \u0101dy \u0101tma-svarupa-vidhy-artha-j\u00f1\u0101nottara-k\u0101la-bh\u0101vi ki\u1e43cid anu\u1e63\u1e6dheya\u1e43 bhavati<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Z wiedzy o jedno\u015bci i bierno\u015bci ja\u017ani powstaje tylko zrozumienie: \u201enie jestem sprawc\u0105\u201d, \u201enie jestem doznaj\u0105cym\u201d, a \u017cadne inne. Dlatego w\u0142a\u015bciwym jest powy\u017csze rozr\u00f3\u017cnienie.<\/td>\n<td width=\"20\">\n<\/td>\n<td width=\"480\"><em>kintu n\u0101ha\u1e43 kart\u0101, n\u0101ha\u1e43 bhokt\u0101 ity \u0101dy \u0101tmaikatv\u0101kart\u1e5btv\u0101di-vi\u1e63aya-j\u00f1\u0101n\u0101t n\u0101nyad utpadyate iti e\u1e63a vi\u015be\u1e63a upapadyate<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Kto my\u015bli o sobie \u201ejestem sprawc\u0105\u201d, ten nie mo\u017ce unikn\u0105\u0107 \u015bwiadomo\u015bci: \u201emusz\u0119 to wype\u0142ni\u0107\u201d. Z tego wzgl\u0119du on zaczyna nadzorowa\u0107 (<em>adhikriytate<\/em>) i jemu przynale\u017c\u0105 czyny. Taki cz\u0142owiek jest nierozumny na mocy s\u0142\u00f3w: \u201e<span style=\"color: #0000ff;\">oni obaj nie pojmuj\u0105\u2026<\/span>\u201d (BhG 2.19).<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>ya\u1e25 puna\u1e25 kart\u0101 aham iti vetti \u0101tm\u0101nam, tasya mama ida\u1e43 kartavyam iti ava\u015bya\u1e43 bh\u0101vin\u012b buddhi\u1e25 sy\u0101t<\/em> | <em>tad-apek\u1e63ay\u0101 so \u2019dhikriyate iti ta\u1e43 prati karm\u0101\u1e47i sa\u1e43bhavanti<\/em> | <em>sa ca avidv\u0101n <span style=\"color: #0000ff;\">ubhau tau na vij\u0101n\u012bta\u1e25 <\/span><\/em>(BhG 2.19) <em>iti vacan\u0101t <\/em>|<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">M\u0105dry jest tu zdefiniowany s\u0142owami odrzucaj\u0105cymi czyn: \u201e<strong>jak ten cz\u0142owiek mo\u017ce\u2026<\/strong>\u201d (BhG 2.21).<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>vi\u015be\u1e63itasya ca vidu\u1e63a\u1e25 karm\u0101k\u1e63epa-vacan\u0101t <strong>katha\u1e43 sa puru\u1e63a\u1e25<\/strong> iti<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Dlatego jedynie wyszczeg\u00f3lniony tu m\u0105dry, kt\u00f3ry ujrza\u0142 biern\u0105 ja\u017a\u0144 oraz pragn\u0105cy wyzwolenia mog\u0105 wyrzec si\u0119 wszelkich czyn\u00f3w.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>tasm\u0101t vi\u015be\u1e63itasya avikriy\u0101tma-dar\u015bina\u1e25 vidu\u1e63a\u1e25 mumuk\u1e63o ca sarva-karma-sa\u1e43ny\u0101se eva adhik\u0101ra\u1e25<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Z tego powodu B\u00f3g Narajana og\u0142asza dwie wiary \u2013 sankhjow\u0105 m\u0105drym, a niem\u0105drym [drog\u0119] czynu: \u201e<span style=\"color: #0000ff;\">Sankhjajikowie [zyskuj\u0105 wiar\u0119] dzi\u0119ki jodze wiedzy, a jogini dzi\u0119ki jodze czynu<\/span>\u201d (BhG 3.3.).<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>ata eva bhagav\u0101n n\u0101r\u0101ya\u1e47a\u1e25 s\u0101\u1e43khy\u0101n vidu\u1e63o \u2019vidu\u1e63a ca karmi\u1e47a\u1e25 pravibhajya dve ni\u1e63\u1e6dhe gr\u0101hayati \u2013 <span style=\"color: #0000ff;\">j\u00f1\u0101na-yogena s\u0101\u1e43khy\u0101n\u0101\u1e43 karma-yogena yogin\u0101m <\/span><\/em>(BhG 3.3.) <em>iti<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Oto co m\u00f3wi synowi B\u00f3g Wjasa: \u201e<span style=\"color: #0000ff;\">Oto dwie s\u0105 drog<\/span>i\u201d (MBh 12.233.6)<a href=\"#_ftn1\" name=\"_ftnref1\">[1]<\/a>. A tak\u017ce:<br \/>\n\u201e<span style=\"color: #0000ff;\">Na pocz\u0105tku \u015bcie\u017cka dzia\u0142ania (<em>kriy\u0101<\/em>), a nast\u0119pnie wyrzeczenia (<em>sa\u1e41ny\u0101sa<\/em>)<\/span>\u201d.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>tath\u0101 ca putr\u0101ya \u0101ha bhagav\u0101n vy\u0101sa\u1e25 \u2013 <span style=\"color: #0000ff;\">dv\u0101v im\u0101v atha panth\u0101nau<\/span><\/em> (MBh 12.233.6) <em>ity \u0101di<\/em> | <em><span style=\"color: #0000ff;\"><span style=\"color: #000000;\">tath\u0101 ca<\/span> kriy\u0101-patha\u015b caiva purast\u0101t pa\u015bc\u0101t sa\u1e43ny\u0101sa\u015b ca<\/span> iti<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Do tego podzia\u0142u odnosi si\u0119 ci\u0105gle na nowo B\u00f3g, gdy m\u00f3wi: \u201e<span style=\"color: #0000ff;\">Nieznaj\u0105cy prawdy omroczony uto\u017csamieniem my\u015bli \u00abjestem sprawc\u0105\u00bb, a znawca prawdy my\u015bli \u00abto nie ja czyni\u0119\u00bb<\/span>\u201d (parafraza BhG 3.27-28). Jak r\u00f3wnie\u017c: \u201e<span style=\"color: #0000ff;\">Odrzuciwszy w my\u015blach wszelkie czyny\u2026<\/span>\u201d (BhG 5.13).<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>etam eva vibh\u0101ga\u1e43 puna\u1e25 punar dar\u015bayi\u1e63yati bhagav\u0101n \u2013 atattvavit <span style=\"color: #0000ff;\">aha\u1e43k\u0101ra-vim\u016b\u1e0dh\u0101tm\u0101 kart\u0101ham iti manyate, tattvavit tu, n\u0101ha\u1e43 karomi <\/span><\/em>(BhG 3.27-28) <em>iti<\/em> | <em>tath\u0101 ca s<span style=\"color: #0000ff;\">arva-karm\u0101\u1e47i manas\u0101 sa\u1e43nyasy\u0101ste <\/span><\/em>(BhG 5.13) <em>ity\u0101di<\/em> ||<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\"><span style=\"color: #800000;\">Niekt\u00f3rzy uwa\u017caj\u0105cy si\u0119 za uczonych m\u00f3wi\u0105: \u201ePrzecie\u017c nikt nie mo\u017ce my\u015ble\u0107 o sobie: \u00abjestem Jedni\u0105, jestem nieaktywn\u0105 ja\u017ani\u0105, nie jestem sprawc\u0105, nie ma we mnie sze\u015bciu stan\u00f3w przemian pocz\u0105wszy od narodzin\u00bb\u201d. Kt\u00f3re to [my\u015blenie] wskazuje na porzucenie wszelkich czyn\u00f3w.<\/span><\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><span style=\"color: #800000;\"><em>tatra kecit pa\u1e47\u1e0dita\u1e43-many\u0101 vadanti \u2013 janm\u0101di-\u1e63a\u1e0d-bh\u0101va-vikriy\u0101-rahito \u2019vikriyo \u2019kart\u0101 eko \u2019ham \u0101tm\u0101 iti na kasyacit j\u00f1\u0101nam utpadyate, yasmin sati sarva-karma-sa\u1e43ny\u0101sa\u1e25 upadi\u015byate iti<\/em><\/span> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Nie jest to prawd\u0105, poniewa\u017c pouczenia pism takie jak: \u201e<span style=\"color: #0000ff;\">Nie rodzi si\u0119\u2026<\/span>\u201d (BhG 2.20) nie mog\u0105 okaza\u0107 si\u0119 fa\u0142szywe. Nale\u017cy zapyta\u0107 si\u0119 tych [oponent\u00f3w]: \u201eGdy pouczenia pism s\u0105 w\u0142adne wywo\u0142a\u0107 wiedz\u0119 dotycz\u0105c\u0105 istnienia prawa i nieprawo\u015bci, a tak\u017ce wiedz\u0119 o sprawcy i jego zwi\u0105zku z cia\u0142em, to dlaczego nie mog\u0105 wywo\u0142a\u0107 wiedzy o ja\u017ani biernej, niezmiennej i nieb\u0119d\u0105cej sprawc\u0105?<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>tan na<\/em> | <span style=\"color: #0000ff;\"><em>na j\u0101yate <\/em><\/span>(BhG 2.20) <em>ity\u0101di \u015b\u0101stropade\u015b\u0101narthakya-prasa\u1e45g\u0101t<\/em> | <em>yath\u0101 ca \u015b\u0101stropade\u015ba-s\u0101marthy\u0101t dharm\u0101dharm\u0101stitva-vij\u00f1\u0101na\u1e43 kartu\u015b ca deh\u0101ntara-sa\u1e43bandha-vij\u00f1\u0101nam utpadyate, tath\u0101 \u015b\u0101str\u0101t tasyaiva \u0101tmano \u2019vikriyatv\u0101kart\u1e5btvaikatv\u0101di-vij\u00f1\u0101na\u1e43 kasm\u0101t notpadyate iti pra\u1e63\u1e6davy\u0101\u1e25 te<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\"><span style=\"color: #800000;\">Mo\u017cna odpowiedzie\u0107: \u201eGdy\u017c jest to [przedmiot] nieuchwytny dla zmys\u0142\u00f3w\u201d<\/span>.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><span style=\"color: #800000;\"><em>kara\u1e47\u0101gocaratv\u0101t iti cet<\/em><\/span><\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Tak nie jest. Objawienie oznajmia: \u201e<span style=\"color: #0000ff;\">Mo\u017cna obejrze\u0107 [to] jedynie umys\u0142em<\/span>\u201d (B\u1e5bh-up. 4.4.19). Umys\u0142 oczyszczony pouczeniami pism i nauczycieli oraz [praktykami] takimi jak samokontrola (<em>dama<\/em>) czy wyciszenie (<em>\u015bama<\/em>), jest narz\u0119dziem ogl\u0105dania ja\u017ani.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>na<\/em> | <span style=\"color: #0000ff;\"><em>manasaiv\u0101nudra\u1e63\u1e6davya\u1e43<\/em><\/span> (B\u1e5bh-up. 4.4.19) <em>iti \u015brute\u1e25<\/em> | <em>\u015b\u0101str\u0101c\u0101ryopade\u015ba-\u015bama-dam\u0101di-sa\u1e43sk\u1e5bta\u1e43 mana \u0101tma-dar\u015bane kara\u1e47am<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Gdy wi\u0119c osi\u0105gni\u0119cie tej [wiedzy] postuluj\u0105 tak pisma (<em>\u0101gama<\/em>) jak i do\u015bwiadczenie (<em>anum\u0101na<\/em>), to twierdzenie, \u017ce \u201enie mo\u017cna jej osi\u0105gn\u0105\u0107\u201d jest spraw\u0105 porywczo\u015bci b\u0105d\u017a \u015bmia\u0142o\u015bci (<em>s\u0101hasa-m\u0101tra<\/em>).<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>tath\u0101 ca tad adhigam\u0101ya anum\u0101ne \u0101game ca sati j\u00f1\u0101na\u1e43 notpadyata iti s\u0101hasa-m\u0101tram etat<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Nale\u017cy zgodzi\u0107 si\u0119, \u017ce gdy powstaje wiedza, to jej przeciwie\u0144stwo \u2013 niewiedza \u2013 z konieczno\u015bci jest niszczona.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>j\u00f1\u0101na\u1e43 ca utpadyam\u0101na\u1e43 tad-vipar\u012btam aj\u00f1\u0101nam ava\u015bya\u1e43 b\u0101dhate ity abhyupagantavyam<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Niewiedz\u0119 ukazuj\u0105 [oznajmienia]: \u201e<span style=\"color: #0000ff;\">jestem zab\u00f3jc\u0105, jestem zabijany<\/span>\u201d, oraz: \u201e<span style=\"color: #0000ff;\">oni dwaj nie wiedz\u0105<\/span>\u201d (BhG 2.19). Niewiedza sprawia, \u017ce ja\u017a\u0144 uwa\u017ca si\u0119 za sprawc\u0119 czynno\u015bci zabijania, jej podmiot lub te\u017c przyczyn\u0119.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>tac ca aj\u00f1\u0101na\u1e43 dar\u015bita\u1e43 <span style=\"color: #0000ff;\">hant\u0101 aham, hato \u2019smi<\/span> iti <span style=\"color: #0000ff;\">ubhau tau na vij\u0101n\u012bta <\/span><\/em>(BhG 2.19) <em>iti <\/em>| <em>atra ca \u0101tmana\u1e25 hanana-kriy\u0101y\u0101\u1e25 kart\u1e5btva\u1e43 karmatva\u1e43 hetu-kart\u1e5btva\u1e43 ca aj\u00f1\u0101na-k\u1e5bta\u1e43 dar\u015bitam<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Podczas wszelkiej aktywno\u015bci [ja\u017a\u0144] pozostaje jednaka, a bycie sprawc\u0105 i pozosta\u0142e [aspekty przyczynowo\u015bci] tworzy niewiedza, gdy\u017c ja\u017a\u0144 jest niezmienna. Zaiste to sprawca odpowiedzialny za zmiany pobudza inny [od siebie] przedmiot aktywno\u015bci m\u00f3wi\u0105c \u201eczy\u0144\u201d.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>tac ca sarva-kriy\u0101sv api sam\u0101na\u1e43 kart\u1e5btv\u0101de\u1e25 avidy\u0101-k\u1e5btatvam avikriyatv\u0101t \u0101tmana\u1e25<\/em> | <em>vikriy\u0101v\u0101n hi kart\u0101 \u0101tmana\u1e25 karma-bh\u016btam anya\u1e43 prayojayati kuru iti<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">W\u0142a\u015bnie tej sprawczo\u015bci i przyczynowo\u015bci m\u0105drego zaprzecza B\u00f3g Wasudewa nie wprowadzaj\u0105c rozr\u00f3\u017cnienia i aby ukaza\u0107 brak jego kompetencji do czynu, oznajmia: \u201e<strong>Jak cz\u0142owiek znaj\u0105cy niezniszczalnego\u2026<\/strong>\u201d (BhG 2.21).<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>tad etat avi\u015be\u1e63e\u1e47a vidu\u1e63a\u1e25 sarva-kriy\u0101su kart\u1e5btva\u1e43 hetu-kart\u1e5btva\u1e43 ca prati\u1e63edhati bhagav\u0101n v\u0101sudevo vidu\u1e63a\u1e25 karm\u0101dhik\u0101r\u0101bh\u0101va-pradar\u015ban\u0101rtha\u1e43 <strong>ved\u0101vin\u0101\u015bina\u1e43, katha\u1e43 sa puru\u1e63a\u1e25<\/strong> <\/em>(BhG 2.21) <em>ity \u0101din\u0101<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Jakie s\u0105 zatem kompetencje m\u0105drego? Jak wcze\u015bniej zosta\u0142o powiedziane: \u201e<span style=\"color: #0000ff;\">sankhjajikowie dzi\u0119ki jodze wiedzy\u2026<\/span>\u201d (BhG 3.3.). Podobnie m\u00f3wi o porzuceniu wszelkiego czynu: \u201e<span style=\"color: #0000ff;\">umys\u0142em wszystkie czyny\u2026<\/span>\u201d (BhG 5.13).<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>kva puna\u1e25 vidu\u1e63o \u2019dhik\u0101ra iti etad ukta\u1e43 p\u016brvam eva <span style=\"color: #0000ff;\">j\u00f1\u0101na-yogena s\u0101\u1e43khy\u0101n\u0101m <\/span><\/em>(BhG 3.3.) <em>iti<\/em>\u00a0| <em>tath\u0101 ca <span style=\"color: #0000ff;\">sarva-karma-sa\u1e43ny\u0101sa\u1e43 vak\u1e63yati sarva-karm\u0101\u1e47i manas\u0101 <\/span><\/em>(BhG 5.13) <em>ity \u0101din\u0101<\/em> ||<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\"><span style=\"color: #800000;\">Czy\u017c przez powiedzenie \u201e<span style=\"color: #0000ff;\">umys\u0142em\u2026<\/span>\u201d (BhG 5.13), nie neguje si\u0119 wyrzeczenia [aktywno\u015bci] s\u0142ownej i cielesnej?<\/span><\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><span style=\"color: #800000;\"><em>nanu <span style=\"color: #0000ff;\">manas\u0101 <\/span><\/em>(BhG 5.13) <em>iti vacan\u0101t na v\u0101cik\u0101n\u0101\u1e43 k\u0101yik\u0101n\u0101\u1e41 ca sa\u1e43ny\u0101sa\u1e25<\/em><em> iti cet, na<\/em> |<\/span><\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Tak nie jest, skutkiem specyfikacji \u201e<span style=\"color: #0000ff;\">wszystkie czyny<\/span>\u201d (BhG 5.13).<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><span style=\"color: #0000ff;\"><em>sarva-karm\u0101\u1e47i <\/em><\/span>(BhG 5.13) <em>iti vi\u015be\u1e63itatv\u0101t<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\"><span style=\"color: #800000;\">Mo\u017cna powiedzie\u0107: Czy\u017c nie chodzi tu o [porzucenie] wszelkiej aktywno\u015bci mentalnej?<\/span><\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em><span style=\"color: #800000;\">m\u0101nas\u0101n\u0101m eva sarva-karma\u1e47\u0101m iti cet,<\/span> na<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Tak nie jest, poniewa\u017c aktywno\u015b\u0107 mentalna poprzedza aktywno\u015b\u0107 s\u0142own\u0105 i cielesn\u0105, wi\u0119c w nieobecno\u015bci pierwszej nie zachodz\u0105 kolejne.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>mano-vy\u0101p\u0101ra-p\u016brvakatv\u0101d v\u0101k-k\u0101ya-vy\u0101p\u0101r\u0101\u1e47\u0101\u1e43 mano-vy\u0101p\u0101r\u0101bh\u0101ve tad-anupapatte\u1e25<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\"><span style=\"color: #800000;\">Niech wi\u0119c porzuci mentaln\u0105 aktywno\u015b\u0107 b\u0119d\u0105c\u0105 przyczyn\u0105 czyn\u00f3w s\u0142ownych i cielesnych r\u00f3\u017cnych od tych [pochwalanych przez] pisma. [To znaczy:]<\/span> \u201e<span style=\"color: #0000ff;\">Umys\u0142em niech wyrzeknie si\u0119 wszelkiego czynu<\/span>\u201d (BhG 5.13). Tak nie jest przez specyfikacj\u0119: \u201e<span style=\"color: #0000ff;\">[nic] nie czyni i [niczego] nie powoduje<\/span>\u201d (BhG 5.13).<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em><span style=\"color: #800000;\">\u015b\u0101str\u012by\u0101\u1e47\u0101\u1e43 v\u0101k-k\u0101ya-karma\u1e47\u0101\u1e43 k\u0101ra\u1e47\u0101ni m\u0101nas\u0101ni karm\u0101\u1e47i varjayitv\u0101 any\u0101n<\/span>i <span style=\"color: #0000ff;\">sarva-karm\u0101\u1e47i manas\u0101 sa\u1e43nyasyed <\/span><\/em>(BhG 5.13) <em><span style=\"color: #800000;\">iti cet<\/span>, na<\/em> | <span style=\"color: #0000ff;\"><em>naiva kurvan na k\u0101rayan <\/em><\/span>(BhG 5.13) <em>iti vi\u015be\u1e63a\u1e47\u0101t<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\"><span style=\"color: #800000;\">Mo\u017cna powiedzie\u0107: A je\u015bli B\u00f3g m\u00f3wi\u0105c o wyrzeczeniu si\u0119 wszelkiego czynu ma na my\u015bli umieraj\u0105cego, a nie \u017cyj\u0105cego?<\/span><\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em><span style=\"color: #800000;\">sarva-karma-sa\u1e43ny\u0101so \u2019ya\u1e43 bhagavat\u0101 \/bhagavata ukta\u1e25 mari\u1e63yato na j\u012bvata iti cet<\/span>, na<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Tak nie jest, gdy\u017c [takie twierdzenie] nie podlega specyfikacji: \u201e<span style=\"color: #0000ff;\">wcielony pozostaje w mie\u015bcie o dziewi\u0119ciu bramach<\/span>\u201d (BhG 5.13). Gdy martwy wyrzeka si\u0119 wszelkich czyn\u00f3w, d\u0142u\u017cej ju\u017c nie przebywa w ciele.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><span style=\"color: #0000ff;\"><em>nava-dv\u0101re pure deh\u012b \u0101ste <\/em><\/span>(BhG 5.13) <em>iti vi\u015be\u1e63a\u1e47\u0101nupapatte\u1e25<\/em> | <em>na hi sarva-karma-sa\u1e43ny\u0101sena m\u1e5btasya tad-dehe \u0101sana\u1e43 sa\u1e43bhavati<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\"><span style=\"color: #800000;\">[Zamiast m\u00f3wi\u0107:] \u201ePrzebywa w ciele\u201d, utw\u00f3rzmy inny zwi\u0105zek [frazeologiczny]: \u201eten kto jest nieaktywny i wyzbyty sprawczo\u015bci sk\u0142ada (<em>sa\u1e43nyasya<\/em>) [czyn] w ciele\u201d.<\/span><\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em><span style=\"color: #800000;\">akurvato \u2019k\u0101rayata ca dehe sa\u1e43nyasya iti sa\u1e43bandho na dehe \u0101ste iti cet<\/span>, na<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Tak nie jest, poniewa\u017c we wszystkich [kontekstach] podkre\u015bla si\u0119 niezmienno\u015b\u0107 ja\u017ani. Ponadto oczekuje si\u0119, \u017ce aktywno\u015b\u0107 spoczywania (<em>\u0101sana<\/em>) b\u0119dzie mia\u0142a umiejscowienie, natomiast nie oczekuje si\u0119 takiego umiejscowienia od terminu \u201ewyrzeka si\u0119\u201d (<em>sa\u1e43nyasya<\/em>). Dodatkowo czasownik \u201esk\u0142ada\u0107\u201d (<em>ny-\u221a\u0101s<\/em>) w tym kontek\u015bcie znaczy \u201ewyrzeka\u0107 si\u0119\u201d, a nie \u201eumieszcza\u0107\u201d (<em>ni-\u221ak\u1e63ip<\/em>).<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>sarvatra \u0101tmano \u2019vikriyatv\u0101vadh\u0101ra\u1e47\u0101t<\/em> | <em>\u0101sana-kriy\u0101y\u0101\u015b c\u0101dhikara\u1e47\u0101pek\u1e63atv\u0101t<\/em> | <em>tad-anapek\u1e63atv\u0101c ca sa\u1e43ny\u0101sasya<\/em> | <em>sa\u1e43p\u016brvas tu ny\u0101sa-\u015babdo \u2019tra ty\u0101g\u0101rtha\u1e25, na nik\u1e63ep\u0101rtha\u1e25 <\/em>|<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Zatem w tek\u015bcie Gity znawcom ja\u017ani radzi si\u0119 jedynie wyrzeczenie, a nie czyny. Uka\u017c\u0119 to w r\u00f3\u017cnych miejscach dalej, we fragmentach dotycz\u0105cych wiedzy o ja\u017ani.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>tasm\u0101t g\u012bt\u0101-\u015b\u0101stre \u0101tma-j\u00f1\u0101navata\u1e25 sa\u1e43ny\u0101sa eva adhik\u0101ro na karma\u1e47\u012bti tatra tatra upari\u1e63\u1e6d\u0101t \u0101tma-j\u00f1\u0101na-prakara\u1e47e dar\u015bayi\u1e63y\u0101ma\u1e25<\/em> ||2.21||<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\"><a href=\"#_ftnref1\" name=\"_ftn1\"><\/a><\/p>\n<hr \/>\n<p style=\"text-align: center;\"><a href=\"#_ftnref1\" name=\"_ftn1\">[1]<\/a> <em>dv\u0101v im\u0101v atha panth\u0101nau yatra ved\u0101\u1e25 prati\u1e63\u1e6dhit\u0101\u1e25<\/em> |<br \/>\n<em>prav\u1e5btti-lak\u1e63a\u1e47o dharmo niv\u1e5bttau ca subh\u0101\u1e63ita\u1e25<\/em> ||MBh 12.233.6||<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><\/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>evam avin\u0101\u015bitven\u0101jatvena vyay\u0101narhatvena ca nityam enam \u0101tm\u0101na\u1e43 ya\u1e25 puru\u1e63o veda, sa puru\u1e63o deva-manu\u1e63ya-tiryak-sth\u0101vara-\u015bar\u012br\u0101vasthite\u1e63u \u0101tmasu kam apy \u0101tm\u0101na\u1e43 katha\u1e43 gh\u0101tayati ? ka\u1e43 v\u0101 katha\u1e43 hanti ? katha\u1e43 n\u0101\u015bayati ? katha\u1e43 v\u0101 tat-prayojako bhavat\u012bty artha\u1e25 ? et\u0101n \u0101tmano gh\u0101tay\u0101mi hanmi ity anu\u015bocanam \u0101tma-svar\u016bpa-y\u0101th\u0101tmy\u0101j\u00f1\u0101na-m\u016blam evety abhipr\u0101ya\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>ataeva hant\u1e5btv\u0101bh\u0101vo 'pi p\u016brvokta\u1e25 prasiddha ity \u0101ha ved\u0101vin\u0101\u015binam ity \u0101di | nitya\u1e43 v\u1e5bddhi-\u015b\u016bnyam | avyayam apak\u1e63aya-\u015b\u016bnyam | ajam avin\u0101\u015bina\u1e43 ca | yo veda sa puru\u1e63a\u1e25 ka\u1e43 hanti | katha\u1e43 v\u0101 hanti ? eva\u1e43-bh\u016btasya vadhe s\u0101dhan\u0101bh\u0101v\u0101t | tath\u0101 svaya\u1e43 prayojako bh\u016btv\u0101nyena ka\u1e43 gh\u0101tayati ? katha\u1e43 v\u0101 gh\u0101tayati ? na ki\u00f1cid api | na katha\u00f1cid api ity artha\u1e25 | anena mayy api prayojakatv\u0101d do\u1e63a-d\u1e5b\u1e63\u1e6di\u1e43 m\u0101 k\u0101r\u1e63\u012br ity ukta\u1e43 bhavati<\/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>n\u0101ya\u1e43 hanti na hanyata iti pratij\u00f1\u0101ya na hanyata ity upap\u0101ditam id\u0101n\u012b\u1e43 na hant\u012bty upap\u0101dayann upasa\u1e43harati | na vina\u1e63\u1e6du\u1e43 \u015b\u012bla\u1e43 yasya tam avin\u0101\u015binam antya-vik\u0101ra-rahitam | tatra hetu\u1e25 &#8211; avyaya\u1e43 na vidyate vyayo 'vayav\u0101pacayo gu\u1e47\u0101pacayo v\u0101 yasya tam avyayam | avayav\u0101pacayena gu\u1e47\u0101pacayena v\u0101 vin\u0101\u015ba-dar\u015ban\u0101t tad-ubhaya-rahitasya na vin\u0101\u015ba\u1e25 sambhavat\u012bty artha\u1e25 |<br \/>\nnanu janyatvena vin\u0101\u015bitvam anum\u0101sy\u0101mahe nety \u0101ha &#8211; ajam iti | na j\u0101yate ity ajam \u0101dya-vik\u0101ra-rahitam | tatra hetu\u1e25 &#8211; nitya\u1e43 sarvad\u0101 vidy\u0101m\u0101na\u1e43, pr\u0101g-avidyam\u0101nasya hi janma d\u1e5b\u1e63\u1e6da\u1e43 na tu sarvat\u0101 sata ity abhipr\u0101ya\u1e25 |<br \/>\nathav\u0101vin\u0101\u015binam ab\u0101dhya\u1e43 satyam iti y\u0101vat | nitya\u1e43 sarva-vy\u0101pakam | tatra hetu\u1e25 &#8211; ajam avyaya\u1e43 | janma-vin\u0101\u015ba-\u015b\u016bnya\u1e43 j\u0101yam\u0101nasya vina\u015byata\u015b ca sarva-vy\u0101pakatva-satyatvayor ayog\u0101t |<br \/>\neva\u1e43 sarva-vikriy\u0101-\u015b\u016bnya\u1e43 prak\u1e5btam ena\u1e43 dehina\u1e43 svam \u0101tm\u0101na\u1e43 yo veda vij\u0101n\u0101ti \u015b\u0101str\u0101c\u0101ryopade\u015b\u0101bhy\u0101\u1e43 s\u0101k\u1e63\u0101tkaroti aha\u1e43 sarva-vikriy\u0101-\u015b\u016bnya\u1e25 sarva-bh\u0101saka\u1e25 sarva-dvaita-rahita\u1e25 param\u0101nanda-bodha-r\u016bpa iti sa eva\u1e43 vidv\u0101n puru\u1e63a\u1e25 p\u016br\u1e47a-r\u016bpa\u1e25 ka\u1e43 hanti ? katha\u1e43 hanti ? ki\u1e43-\u015babda \u0101k\u1e63epe | na kam api hanti na katham api hant\u012bty artha\u1e25 | tath\u0101 ka\u1e43 gh\u0101tayati katha\u1e43 gh\u0101tayati kam api na gh\u0101tayati katham api na gh\u0101tayat\u012bty artha\u1e25 | nahi sarva-vik\u0101ra-\u015b\u016bnyasy\u0101kartur hanana-kriy\u0101y\u0101\u1e43 kart\u1e5btva\u1e43 sambhavati | tath\u0101 ca \u015bruti\u1e25 &#8211;<br \/>\n\u0101tm\u0101na\u1e43 ced vij\u0101n\u012by\u0101d ayam asm\u012bti p\u016bru\u1e63a\u1e25 |<br \/>\nkim icchan kasya k\u0101m\u0101ya \u015bar\u012bram anusa\u1e43jvaret || [BAU 4.4.12]<br \/>\niti \u015buddham \u0101tm\u0101na\u1e43 vidu\u1e63as tad-aj\u00f1\u0101na-nibandhan\u0101dhy\u0101sa-niv\u1e5bttau tan-m\u016bla-r\u0101ga-dve\u1e63\u0101dy-abh\u0101v\u0101t-kart\u1e5btva-bhokt\u1e5btv\u0101dy-abh\u0101va\u1e43 dar\u015bayati |<br \/>\nayam atr\u0101bhipr\u0101yo bhagavata\u1e25 | vastu-gaty\u0101 ko 'pi nakaroti na k\u0101rayati ca ki\u1e43cit sarva-vikriy\u0101-\u015b\u016bnya-svabh\u0101vatv\u0101t para\u1e43 tu svapna iv\u0101vidyay\u0101 kart\u1e5btv\u0101dikam \u0101tmany abhimanyate m\u016b\u1e0dha\u1e25 | tad uktam ubhau tau na vij\u0101n\u012bta\u1e25 [G\u012bt\u0101 2.19] iti | \u015bruti\u015b ca &#8211; dhy\u0101yat\u012bva lel\u0101yat\u012bva [BAU 4.3.7] ity \u0101di\u1e25 | ataeva sarv\u0101\u1e47i \u015b\u0101str\u0101\u1e47y avidvad-adhik\u0101rik\u0101\u1e47i | vidv\u0101\u1e43s tu sam\u016bl\u0101dhy\u0101sa-b\u0101dh\u0101n n\u0101tmani kart\u1e5btv\u0101dikam abhimanyate sth\u0101\u1e47u-svar\u016bpa\u1e43 vidv\u0101n iva coratvam | ato vikriy\u0101-rahitatv\u0101d advit\u012byatv\u0101c ca vidv\u0101n na karoti k\u0101rayati cety ucyate | tath\u0101 ca \u015bruti\u1e25 &#8212; vidv\u0101n na bibheti kuta\u015bcana [TaittU 2.9.1] iti | arjuno hi svasmin kart\u1e5btva\u1e43 bhagavati ca k\u0101rayit\u1e5btvam adhyasya hi\u1e43s\u0101-nimitta\u1e43 do\u1e63am ubhayatr\u0101py \u0101\u015ba\u015ba\u1e45ke | bhagav\u0101n api vidit\u0101bhipr\u0101yo hanti gh\u0101tayat\u012bti tad-ubhayam \u0101cik\u1e63epa | \u0101tmani kart\u1e5btva\u1e43 mayi ca k\u0101rayit\u1e5btvam \u0101ropya pratyav\u0101ya-\u015ba\u1e45k\u0101\u1e43 m\u0101 k\u0101r\u1e63\u012br ity abhipr\u0101ya\u1e25 |<br \/>\navikriyatva-pradar\u015banen\u0101tmana\u1e25 kart\u1e5btva-prati\u1e63edh\u0101t sarva-karm\u0101k\u1e63epe bhagavad-abhiprete hantir upalak\u1e63a\u1e47\u0101rtha\u1e25 pura\u1e25-sph\u016brtikatv\u0101t | prati\u1e63edha-hetos tulyatv\u0101t karm\u0101ntar\u0101bhyanuj\u00f1\u0101nupapatte\u1e25 | tath\u0101 ca vak\u1e63yati tasya k\u0101rya\u1e43 na vidyata [G\u012bt\u0101 3.17] iti | ato 'tra hanana-m\u0101tr\u0101k\u1e63epe\u1e47a karm\u0101ntara\u1e43 bhagavat\u0101bhyanuj\u00f1\u0101yata iti m\u016b\u1e0dha-jana-jalpitam ap\u0101stam | tasm\u0101d yudhyasvety atra hananasya bhagavat\u0101bhyanuj\u00f1\u0101n\u0101d v\u0101stava-kart\u1e5btv\u0101dy-abh\u0101vasya karma-m\u0101tre samatv\u0101d iti dik<\/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>ata evambh\u016bta-j\u00f1\u0101ne sati tva\u1e43 yudhyam\u0101no 'pi aha\u1e43 yuddhe prerayann api do\u1e63a-bh\u0101jau naiva bhav\u0101va ity \u0101ha vedeti | nityam iti kriy\u0101-vi\u015be\u1e63a\u1e47am | avin\u0101\u015binam iti, ajam iti, avyayam ity etair vin\u0101\u015ba-jany\u0101 apek\u1e63ay\u0101 ni\u1e63iddh\u0101\u1e25 | sa puru\u1e63o mal-lak\u1e63a\u1e47a\u1e25 ka\u1e43 gh\u0101tayati, katha\u1e43 v\u0101 gh\u0101tayati, sa puru\u1e63as tval-lak\u1e63a\u1e47a\u1e25 ka\u1e43 hanti ? katha\u1e43 v\u0101 hanti ?<\/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>eva\u1e43 tattva-j\u00f1\u0101nav\u0101n yo dharma-buddhy\u0101 yuddhe pravartate ya\u015b ca pravartayati, tasya tasya ca ko 'pi na do\u1e63a-gandha ity \u0101ha vedeti | ena\u1e43 prak\u1e5btam \u0101tm\u0101nam avin\u0101\u015binam ajam avyayam apak\u1e63aya-\u015b\u016bnya\u1e43 ca yo veda \u015b\u0101stra-yuktibhy\u0101\u1e43 j\u0101n\u0101ti, sa puru\u1e63o yuddhe prav\u1e5btto 'pi ka\u1e43 hanti katha\u1e43 v\u0101 hanti ? tatra pravartayann api ka\u1e43 gh\u0101tayati katha\u1e43 v\u0101 gh\u0101tayati ? kim \u0101k\u1e63epe &#8211; na kam api na katham ap\u012bty artha\u1e25 | ntiyam iti vedana-kriy\u0101-vi\u015be\u1e63a\u1e47am<\/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('#hideslide2p682',500);\">t\u0142umaczenia<\/a><\/div><\/div><div class=\"wts_slidewrapper sliderwrapper2\" id=\"hideslide2p682\"><\/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>Jak mo\u017ce kogokolwiek zabi\u0107 lub te\u017c kaza\u0107 zabi\u0107, o Partho, cz\u0142owiek, kt\u00f3ry wie, \u017ce duch ten jest niezniszczalny, wieczny, nieprzemijaj\u0105cy?<\/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>Jak\u017ce ten, kt\u00f3ry wie, \u017ce dusza jest niezniszczaln\u0105, wieczn\u0105, bez pocz\u0105tku i bez ko\u0144ca, m\u00f3g\u0142by zabija\u0107 kogo\u015b lub kaza\u0107 go zabi\u0107?<\/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>Cz\u0142owiek, wie i\u017c niezniszczalny jest On, samoistny, wiecznotrwa\u0142y, urodzeniu ni zmianie nijakiej nie podleg\u0142y, jak\u017ce mo\u017ce on zabi\u0107, o Parto, i kto mo\u017ce w nim by\u0107 zabity?<\/p>\n<p><div class=\"jwts_clearfix\">&nbsp;<\/div><\/div><div class=\"jwts_tabbertab\" title=\"Sachse\"><h2><a href=\"#Sachse\">Sachse<\/a><\/h2><br \/>\nJe\u015bli wi\u0119c cz\u0142owiek wie o nim,<br \/>\n\u017ce niezniszczalny jest,<br \/>\nwieczny, niezrodzony i niezmienny,<br \/>\nto jak\u017ce mo\u017ce kogo\u015b wyda\u0107 na \u015bmier\u0107,<br \/>\no synu Prithy,<br \/>\nalbo samemu zabi\u0107?<\/p>\n<p><div class=\"jwts_clearfix\">&nbsp;<\/div><\/div><div class=\"jwts_tabbertab\" title=\"Kudelska\"><h2><a href=\"#Kudelska\">Kudelska<\/a><\/h2><br \/>\nTen, kto wie, i\u017c duch jest niezniszczalny, wieczny, nie narodzony, nieprzemijaj\u0105cy,<br \/>\nTo jak\u017ce by m\u00f3g\u0142 ducha zabi\u0107 lub do \u015bmierci si\u0119 jego przyczyni\u0107?<\/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>Kto wie, \u017ce jest on odwieczny, niezmienny i niezniszczalny,<br \/>\nJak cz\u0142owiek ten mo\u017ce zabi\u0107? Kog\u00f3\u017c zabija, o Partho?<\/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>Kogo sk\u0142oni\u0107 do zbrodni, kogo zabi\u0107 m\u00f3g\u0142by<br \/>\nTen, kto poj\u0105\u0142 natur\u0119 rzeczy tej niezmienn\u0105,<br \/>\nJej odwieczne istnienie, byt nienarodzony<br \/>\nOraz nieprzemijalno\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><\/p>\n<p>Kto, o Partho, wie, \u017ce jest on niezniszczalny, nie zrodzony<br \/>\nI niezmienny oraz sta\u0142y, jak ten cz\u0142owiek mo\u017ce zabi\u0107,<br \/>\nAlbo kaza\u0107 zabi\u0107 kogo\u015b?<\/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>Kto by zna\u0142 go, synu Prythy,<br \/>\nwiecznego, niezniszczalnego,<br \/>\nsta\u0142ego, niezrodzonego \u2013<br \/>\ncz\u0142ek \u00f3w jak\u017ceby m\u00f3g\u0142 zabi\u0107<br \/>\nalbo \u015bmierci kogo\u015b wyda\u0107?<\/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>ved\u0101vin\u0101\u015bina\u1e43 nitya\u1e43 ya enam ajam avyayam katha\u1e43 sa puru\u1e63a\u1e25 p\u0101rtha ka\u1e43 gh\u0101tayati hanti kam \u00a0 analiza analiza syntaktyczna he p\u0101rtha (Prythowicu!), ya\u1e25 (kt\u00f3ry) puru\u1e63a\u1e25 (cz\u0142owiek) enam (jego)nityam (wiecznego), ajam (niezrodzonego), avyayam (niezmiennego), avin\u0101\u015binam (niezniszczalnego) veda (zna), sa\u1e25 (on) katham (jak jest to mo\u017cliwe?) kam (kogo?) gh\u0101tayati (sprawia zabicie), [v\u0101] (lub) kam (kogo?) hanti (zabija)? &nbsp;analiza [&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-682","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\/682","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=682"}],"version-history":[{"count":20,"href":"https:\/\/www.blog.bhagavadgita.eu\/index.php?rest_route=\/wp\/v2\/posts\/682\/revisions"}],"predecessor-version":[{"id":8886,"href":"https:\/\/www.blog.bhagavadgita.eu\/index.php?rest_route=\/wp\/v2\/posts\/682\/revisions\/8886"}],"wp:attachment":[{"href":"https:\/\/www.blog.bhagavadgita.eu\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=682"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.blog.bhagavadgita.eu\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=682"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.blog.bhagavadgita.eu\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=682"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}