{"id":688,"date":"2010-09-10T10:35:52","date_gmt":"2010-09-10T08:35:52","guid":{"rendered":"http:\/\/www.bhagavadgita.eu\/?p=688"},"modified":"2024-05-05T09:23:48","modified_gmt":"2024-05-05T07:23:48","slug":"bhg-2-18","status":"publish","type":"post","link":"https:\/\/www.blog.bhagavadgita.eu\/?p=688","title":{"rendered":"BhG 2.18"},"content":{"rendered":"<p style=\"padding-left: 30px;\"><strong><em>antavanta ime deh\u0101<\/em><\/strong><em> nityasy<strong>okt\u0101\u1e25<\/strong> \u015bar\u012bri\u1e47a\u1e25<br \/>\nan\u0101\u015bino <em>\u2018<\/em>prameyasya tasm\u0101d <span style=\"text-decoration: underline;\">yudhyasva<\/span> bh\u0101rata<\/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 2.18\" class=\"haiku-play\"  href=\"http:\/\/www.bhagavadgita.eu\/wp-content\/uploads\/2012\/BhG 2\/BhG 2.18.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('#hideslide0p688',500);\">analiza<\/a><\/div><\/div><div class=\"wts_slidewrapper sliderwrapper0\" id=\"hideslide0p688\"><\/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>nityasya<\/em> <\/strong><span style=\"color: #888888;\">(wiecznego)<\/span> <strong><em>an\u0101\u015bina\u1e25<\/em><\/strong> <span style=\"color: #888888;\">(niezniszczalnego)<\/span> <strong><em>aprameyasya<\/em><\/strong><span style=\"color: #888888;\"> (nie zmierzonego)<\/span><strong> <em>\u015bar\u012bri\u1e47a\u1e25<\/em> <\/strong><span style=\"color: #888888;\">(maj\u0105cego cia\u0142o)<\/span><strong><em> ime<\/em><\/strong><span style=\"color: #888888;\"> (te)<\/span> <strong><em>deh\u0101\u1e25<\/em> <\/strong><span style=\"color: #888888;\">(cia\u0142a)<\/span><strong><em> anta-vanta\u1e25 <\/em><\/strong> <span style=\"color: #888888;\">(maj\u0105ce koniec)<\/span> <strong><em>ukt\u0101\u1e25<\/em><\/strong><span style=\"color: #888888;\"> (s\u0105 nazywane)<\/span>.<br \/>\n<strong><em>he bh\u0101rata<\/em><\/strong> <span style=\"color: #888888;\">(o potomku Bharaty!)<\/span>, <strong><em>tasm\u0101t<\/em><\/strong> <span style=\"color: #888888;\">(dlatego)<\/span> <strong><em>yudhyasva<\/em><\/strong> <span style=\"color: #888888;\">(walcz)<\/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>antavanta\u1e25 <\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>anta-vant<\/em> <a title=\"nominativus pluralis \u2013 mianownik l.mn. \u2013 pratham\u0101 bahu-vacana\">1i.3<\/a> <a title=\"masculinum \u2013 rodzaj m\u0119ski \u2013 pu\u1e43-li\u1e45ga\">m.<\/a> \u2013 <strong>maj\u0105ce koniec<\/strong> (od: <em>anta<\/em> \u2013 koniec, kres, granica; <em>-mant \/ -vant<\/em> \u2013 sufiks oznaczaj\u0105cy posiadacza);<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>ime <\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>idam<\/em> <a title=\"sarva-n\u0101man \u2013 zaimek\">sn.<\/a> <a title=\"nominativus pluralis \u2013 mianownik l.mn. \u2013 pratham\u0101 bahu-vacana\">1i.3<\/a> <a title=\"masculinum \u2013 rodzaj m\u0119ski \u2013 pu\u1e43-li\u1e45ga\">m.<\/a> \u2013 <strong>te<\/strong>;<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>deh\u0101\u1e25 <\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>deha<\/em> <a title=\"nominativus pluralis \u2013 mianownik l.mn. \u2013 pratham\u0101 bahu-vacana\">1i.3<\/a> <a title=\"masculinum \u2013 rodzaj m\u0119ski \u2013 pu\u1e43-li\u1e45ga\">m.<\/a> \u2013 <strong>cia\u0142a<\/strong> (od: <em><a title=\"pierwiastek czasownikowy \u2013 dh\u0101tu\">\u221a<\/a>dih<\/em> \u2013 namaszcza\u0107, klei\u0107, <em>deha<\/em> \u2013 forma, kszta\u0142t, cia\u0142o);<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>nityasya<\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>nitya<\/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>wiecznego, nieustannego<\/strong>;<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>ukt\u0101\u1e25 <\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>ukta<\/em> (<em><a title=\"pierwiastek czasownikowy \u2013 dh\u0101tu\">\u221a<\/a>vac<\/em> \u2013 m\u00f3wi\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=\"nominativus pluralis \u2013 mianownik l.mn. \u2013 pratham\u0101 bahu-vacana\">1i.3<\/a> <a title=\"masculinum \u2013 rodzaj m\u0119ski \u2013 pu\u1e43-li\u1e45ga\">m.<\/a> \u2013 <strong>powiedziane, nazywane<\/strong>;<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>\u015bar\u012bri\u1e47a\u1e25<\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>\u015bar\u012brin<\/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>posiadaj\u0105cego cia\u0142o<\/strong> (od: <em><a title=\"pierwiastek czasownikowy \u2013 dh\u0101tu\">\u221a<\/a>\u015bri<\/em> \u2013 spoczywa\u0107 na, wspiera\u0107 si\u0119 na;<br \/>\nlub od: <em><a title=\"pierwiastek czasownikowy \u2013 dh\u0101tu\">\u221a<\/a>\u015b\u1e5d<\/em> \u2013 \u0142ama\u0107, niszczy\u0107, <em>\u015bar\u012bra<\/em> \u2013 \u0142atwe do zniszczenia, cia\u0142o);<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>an\u0101\u015bina\u1e25 <\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>a-n\u0101\u015bin<\/em> 6.1 <a title=\"masculinum \u2013 rodzaj m\u0119ski \u2013 pu\u1e43-li\u1e45ga\">m.<\/a> \u2013 <strong>niezniszczalnego<\/strong> (od: <em><a title=\"pierwiastek czasownikowy \u2013 dh\u0101tu\">\u221a<\/a>na\u015b<\/em> \u2013 niszcze\u0107, zanika\u0107, <em>n\u0101\u015bin<\/em> \u2013 maj\u0105cy zniszczenie);<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>aprameyasya <\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>a-pra-meya<\/em> (<em>pra-<a title=\"pierwiastek czasownikowy \u2013 dh\u0101tu\">\u221a<\/a>m\u0101<\/em> \u2013 odmierza\u0107) <a title=\"participium futurum, necessitativum \u2013 imies\u0142\u00f3w czasu przysz\u0142ego \u2013 bhavi\u1e63yate k\u1e5bd-anta\"> PF <\/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 do zmierzenia<\/strong>;<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>tasm\u0101t <\/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>dlatego <\/strong>(od: <em>tat <\/em><a title=\"sarva-n\u0101man \u2013 zaimek\">sn.<\/a> <a title=\"ablativus singularis \u2013 pa\u00f1cam\u012b eka-vacana\">5i.1<\/a> <a title=\"masculinum \u2013 rodzaj m\u0119ski \u2013 pu\u1e43-li\u1e45ga\">m.<\/a> \u2013 z tego);<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>yudhyasva <\/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>yudh <\/em><a title=\"imperativus \u2013 tryb rozkazuj\u0105cy \u2013 \u0101j\u00f1\u0101\">Imperat.<\/a> <a title=\"\u0101tmanepada \u2013 strona \u2018dla siebie\u2019\">\u0100<\/a> <a title=\"2. osoba l.poj. adhyama-puru\u1e63a eka-vacana\">2c.1<\/a> \u2013 <strong>walcz<\/strong>;<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>bh\u0101rata<\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>bh\u0101rata<\/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 <\/strong><strong>potomku Bharaty<\/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>an\u0101\u015bino \u2192 vin\u0101\u015bino<\/em> (zniszczalnego);<br \/>\n<em>an\u0101\u015bino 'prameyasya \u2192 vin\u0101\u015bam avyayasy\u0101sya<\/em> (zniszczenie niezmiennego);<\/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('#hideslide1p688',500);\">komentarze<\/a><\/div><\/div><div class=\"wts_slidewrapper sliderwrapper1\" id=\"hideslide1p688\"><\/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;\">Czym zatem jest niebyt, b\u0119d\u0105cy w konflikcie z istot\u0105 ja\u017ani? Odpowiada:<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>ki\u1e43 punas tad asat yat sv\u0101tma-satt\u0101\u1e43 vyabhicarat\u012bti, ucyate <\/em>\u2013<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: center;\"><strong>M\u00f3wi si\u0119, \u017ce cia\u0142a wiecznego, niezniszczalnego, niezmierzonego<br \/>\nwcielonego maj\u0105 kres. Dlatego walcz, o potomku Bharaty.<\/strong><\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td style=\"text-align: center;\" width=\"480\"><strong><em>antavanta ime deh\u0101 nityasyokt\u0101\u1e25 \u015bar\u012bri\u1e47a\u1e25<\/em><\/strong><strong> |<\/strong><br \/>\n<strong><em>an\u0101\u015bino \u2019prameyasya tasm\u0101d yudhyasva bh\u0101rata<\/em> ||2.18||<\/strong><\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\"><strong>Kres<\/strong> (<em>anta<\/em>) <strong>ma to<\/strong>, co podlega zniszczeniu (<em>vin\u0101\u015ba<\/em>). \u015awiadomo\u015b\u0107 bytu, pod\u0105\u017caj\u0105ca za fatamorgan\u0105 i innymi [z\u0142udami], ulega demistyfikacji, gdy osi\u0105ga si\u0119 kres docieka\u0144 z [wykorzystaniem] poznania prawdziwego i taki jest kres owej [\u015bwiadomo\u015bci bytu]. Podobnie jest ze \u015bmiertelnymi <strong>cia\u0142ami<\/strong> przypominaj\u0105cymi majaki senne \u2013 maj\u0105 one kres.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>anta\u1e25 vin\u0101\u015ba\u1e25 vidyate ye\u1e63\u0101\u1e43 te <strong>antavanta\u1e25<\/strong><\/em> | <em>yath\u0101 m\u1e5bga-t\u1e5b\u1e63\u1e47ik\u0101dau sad-buddhi\u1e25 anuv\u1e5btt\u0101 pram\u0101\u1e47a-nir\u016bpa\u1e47\u0101nte vicchidyate, sa tasy\u0101 anta\u1e25<\/em> | <em>tath\u0101 <strong>ime deh\u0101\u1e25<\/strong> svapna-m\u0101y\u0101-deh\u0101di-vat ca antavanta\u1e25 <\/em>|<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">M\u0119drcy <strong>m\u00f3wi\u0105<\/strong>, <strong>\u017ce cia\u0142a wiecznego wcielonego<\/strong>, czyli posiadacza cia\u0142a, <strong>niezniszczalnego, niezmierzonego<\/strong>, b\u0119d\u0105cego ja\u017ani\u0105 [maj\u0105 kres]. Gdy mowa jest o wiecznym i niezniszczalnym nie jest to [zb\u0119dne] powt\u00f3rzenie, gdy\u017c w \u015bwiecie spotykamy dwa rodzaje wieczno\u015bci i zniszczalno\u015bci.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><strong><em>nityasya \u015bar\u012bri\u1e47a\u1e25<\/em><\/strong><em> \u015bar\u012bra-vato <strong>\u2019n\u0101\u015bino \u2019prameyasya<\/strong> \u0101tmano \u2019ntavanta iti <strong>ukt\u0101\u1e25<\/strong> vivekibhir ity artha\u1e25<\/em> | <em>nityasya an\u0101\u015bina\u1e25 iti na punar uktam<\/em> | <em>nityatvasya dvividhatv\u0101t loke n\u0101\u015basya ca<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">[Po pierwsze] cia\u0142o nazywane jest zniszczonym, gdy zamienia si\u0119 w popi\u00f3\u0142 i znika. [Po drugie] cho\u0107 nadal istnieje, ulega przemianie w kontakcie z chorob\u0105 i innymi [dolegliwo\u015bciami], i w\u00f3wczas to, co zrodzone, zwane jest r\u00f3wnie\u017c zniszczonym.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>yath\u0101 deho bhasm\u012b-bh\u016bto \u2019dar\u015bana\u1e43 gato na\u1e63\u1e6da ucyate<\/em> | <em>vidyam\u0101no \u2019pi yath\u0101 anyath\u0101 pari\u1e47ato vy\u0101dhy\u0101di-yukto j\u0101to na\u1e63\u1e6da ucyate<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Tutaj [u\u017cycie s\u0142\u00f3w] \u201eniezniszczalny\u201d i \u201ewieczny\u201d wskazuje, \u017ce nie podlega on \u017cadnemu z dw\u00f3ch rodzaj\u00f3w zniszczenia. Oto znaczenie.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>tatra an\u0101\u015bino nityasya iti dvividhen\u0101pi n\u0101\u015bena asa\u1e43bandho \u2019syety artha\u1e25<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Gdyby nie to, wieczno\u015b\u0107 ja\u017ani mog\u0142aby by\u0107 rozumiana na podobie\u0144stwo [wieczno\u015bci] ziemi i innych [\u017cywio\u0142\u00f3w]. Tak nie jest, dlatego m\u00f3wi \u201ewiecznego\u201d i \u201eniezniszczalnego\u201d.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>anyath\u0101 p\u1e5bthivy-\u0101divad api nityatva\u1e43 sy\u0101t \u0101tmana\u1e25<\/em> | <em>tat m\u0101 bh\u016bd iti nityasya an\u0101\u015bina\u1e25 ity \u0101ha<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\"><strong>Niezmierzone<\/strong> to to, co nie podlega mierzalno\u015bci \u2013 nie mo\u017cna tego pozna\u0107 przy u\u017cyciu empirii i innych \u015brodk\u00f3w poznania.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><strong><em>aprameyasya<\/em><\/strong><em> na prameyasya pratyak\u1e63\u0101di-pram\u0101\u1e47ai\u1e25 aparicch\u0101dyasyety artha\u1e25<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\"><span style=\"color: #800000;\">Mo\u017cna powiedzie\u0107: ja\u017a\u0144 poznawana jest dzi\u0119ki \u015bwi\u0119tej tradycji (<em>\u0101gama<\/em>) poprzedzonej empiri\u0105 i innym [\u015brodkami poznania]<\/span>. Tak jednak nie jest, gdy\u017c ja\u017a\u0144 objawia si\u0119 sama z siebie. Dopiero gdy ja\u017a\u0144 si\u0119 objawi jako poznaj\u0105cy, w\u00f3wczas pragn\u0105cy pozna\u0107 mo\u017ce ustali\u0107 \u015brodki poznania.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><span style=\"color: #800000;\"><em>nanu \u0101gamena \u0101tm\u0101 paricchidyate pratyak\u1e63\u0101din\u0101 ca p\u016brvam<\/em><\/span> | <em>na<\/em> | <em>\u0101tmana\u1e25 svata\u1e25 siddhatv\u0101t<\/em> | <em>siddhe hi \u0101tmani pram\u0101tari pramitso\u1e25 pram\u0101\u1e47\u0101nve\u1e63a\u1e47\u0101 bhavati<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Ale nigdy przed [okre\u015bleniem]: \u201eoto ja\u201d. Nie zdefiniowawszy siebie nie mo\u017cna okre\u015bli\u0107 przedmiotu poznania (<em>prameya<\/em>).<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>na hi p\u016brvam ittham aham iti \u0101tm\u0101nam apram\u0101ya pa\u015bc\u0101t prameya-paricched\u0101ya pravartate<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Zaiste, tego co nazywane jest ja\u017ani\u0105, nikt nie mo\u017ce pozna\u0107 (<em>aprasiddha<\/em>). Pisma, kt\u00f3re s\u0105 ostatecznym dowodem, sw\u00f3j autorytet odno\u015bnie ja\u017ani posiadaj\u0105 jedynie dzi\u0119ki usuni\u0119ciu b\u0142\u0119dnych uto\u017csamie\u0144, czyli cech, kt\u00f3re ni\u0105 nie s\u0105, a nie informuj\u0105c o nieznanym przedmiocie.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>na hi \u0101tm\u0101 n\u0101ma kasyacit aprasiddho bhavati<\/em> |<em> \u015b\u0101stra\u1e43 tu antya\u1e43 pram\u0101\u1e47am atad-dharm\u0101dhy\u0101ropa\u1e47a-m\u0101tra-nivartakatvena pram\u0101\u1e47atvam \u0101tmana\u1e25 pratipadyate, na hy aj\u00f1\u0101t\u0101rtha-j\u00f1\u0101pakatvena<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">O oto [s\u0142owa] Objawienia: \u201e<span style=\"color: #0000ff;\">[Jad\u017a\u0144awalkjo, opowiedz mi] o tym brahmanie, kt\u00f3ry wci\u0105\u017c jest obecny i jawny, a kt\u00f3ry jest atmanem wewn\u0105trz wszystkiego<\/span>\u201d (B\u1e5bh-up. 3.4.1).<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>tath\u0101 ca \u015bruti\u1e25 \u2013 <span style=\"color: #0000ff;\">yat s\u0101k\u1e63\u0101d aparok\u1e63\u0101d brahma ya \u0101tm\u0101 sarv\u0101ntara\u1e25<\/span><\/em> (B\u1e5bh-up. 3.4.1) <em>iti<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Poniewa\u017c ja\u017a\u0144 jest wieczna i nie podlega zmianie <strong>dlatego walcz<\/strong> \u2013 nie unikaj walki. Oto znaczenie.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>yasm\u0101d eva\u1e43 nityo \u2019vikriya\u015b c\u0101tm\u0101 <strong>tasm\u0101d yudhyasva<\/strong>, yuddh\u0101d uparama\u1e43 m\u0101 k\u0101r\u1e63\u012b\u1e25 ity artha\u1e25<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Nie ustanawia si\u0119 tu konieczno\u015bci walki. Gdy walka si\u0119 ju\u017c rozpocz\u0119\u0142a, [Ard\u017auna] ogarni\u0119ty rozpacz\u0105 i omroczeniem ucich\u0142. Dlatego B\u00f3g jedynie usuwa jego przeszkody. Termin \u201e<strong>walcz<\/strong>\u201d zatem nie jest nowym rozkazem, a jedynie powt\u00f3rnym przypomnieniem.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>na hy atra yuddha-kartavyat\u0101 vidh\u012byate, yuddhe prav\u1e5btta eva hi asau \u015boka-moha-pratibaddha\u1e25 t\u016b\u1e63\u1e47\u012bm \u0101ste<\/em> | <em>ata\u1e25 tasya pratibandh\u0101panayana-m\u0101tra\u1e43 bhagavat\u0101 kriyate<\/em> | <em>tasm\u0101d <strong>yudhyasva<\/strong> iti anuv\u0101da-m\u0101tram, na vidhi\u1e25<\/em> ||2.18||<\/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>deh\u0101n\u0101\u1e43 tu vin\u0101\u015bitvam eva svabh\u0101va ity \u0101ha\u2014<br \/>\ndiha upacaye ity upacaya-r\u016bp\u0101 ime deh\u0101 antavanta\u1e25 vin\u0101\u015ba-svabh\u0101v\u0101\u1e25 | upacay\u0101tm\u0101k\u0101 hi gha\u1e6d\u0101dayo\u2019ntavanto d\u1e5b\u1e63\u1e6d\u0101\u1e25 | nityasya \u015bar\u012bri\u1e47a\u1e25 karma-phala-bhog\u0101rthatay\u0101 bh\u016bta-sa\u1e43gh\u0101ta-r\u016bp\u0101 deh\u0101\u1e25 pu\u1e47ya\u1e25 pu\u1e47yena [b\u1e5b.\u0101.u. 4.4.5] ity \u0101di-\u015b\u0101strair ukt\u0101\u1e25 karm\u0101vas\u0101na-vin\u0101\u015bina\u1e25 |<br \/>\n\u0101tm\u0101 tv avin\u0101\u015b\u012b | kuta\u1e25 ? aprameyatv\u0101t | na hy \u0101tm\u0101 prameyatay\u0101 upalabhyate, api tu pram\u0101t\u1e5btay\u0101 | tath\u0101 ca vak\u1e63yate\u2014etad yo vetti ta\u1e43 pr\u0101hu\u1e25 k\u1e63etraj\u00f1a iti tad vidu\u1e25 [g\u012bt\u0101 13.1] iti | na c\u0101nekopacay\u0101tmaka \u0101tmopalabhyate | sarvatra dehe aham ida\u1e43 j\u0101n\u0101m\u012bti dehasya c\u0101nyasya ca pram\u0101t\u1e5btayaika-r\u016bpe\u1e47opalabdhe\u1e25 |<br \/>\nna ca deh\u0101der iva prade\u015ba-bhede pram\u0101tur \u0101k\u0101rabheda upalabhyate | ata eka-r\u016bpatvena anupacay\u0101tmakatv\u0101t pram\u0101t\u1e5btv\u0101d vy\u0101pakatv\u0101c ca \u0101tm\u0101 nitya\u1e25 | dehas tu upacay\u0101tmakatv\u0101t \u015bar\u012bri\u1e47a\u1e25 karma-phala-bhog\u0101rthatv\u0101d aneka-r\u016bpatv\u0101d vy\u0101pyatv\u0101c ca vin\u0101\u015b\u012b |<br \/>\ntasm\u0101d dehasya vin\u0101\u015ba-svabh\u0101vatv\u0101d \u0101tmano nitya-svabh\u0101vatv\u0101c ca ubh\u0101v api na \u015boka-sth\u0101nam iti \u015bastra-p\u0101t\u0101di-paru\u1e63a-spar\u015b\u0101d avarjan\u012by\u0101n svagat\u0101n anya-gat\u0101\u1e43\u015b ca dhairye\u1e47a so\u1e0dhv\u0101 am\u1e5btatva-pr\u0101ptaye anabhisa\u1e43hita-phala\u1e43 yuddh\u0101khya\u1e43 karm\u0101rabhasva<\/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>\u0101gam\u0101p\u0101ya-dharmaka\u1e43 sandar\u015byati antavanta iti | anto vin\u0101\u015bo vidyate ye\u1e63\u0101\u1e43 te antavanta\u1e25 | nityasya sarvadaika-r\u016bpasya \u015bar\u012bri\u1e47a\u1e25 \u015bar\u012bravata\u1e25 | ataev\u0101n\u0101\u015bino vin\u0101\u015ba-rahitasya aprameyasyaparicchinnasy\u0101tmana ime sukha-du\u1e25kh\u0101di-dharmaka-deh\u0101 ukt\u0101s tattva-dar\u015bibhi\u1e25 | yasm\u0101d evam \u0101tmano na vin\u0101\u015ba\u1e25, na ca sukha-du\u1e25kh\u0101di-sambandha\u1e25, tasm\u0101n mohaja\u1e43 \u015bokta\u1e43 tyaktv\u0101 yudhyasva | svadharma\u1e43 m\u0101 tyak\u1e63\u012br 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>nanu sphura\u1e47a-r\u016bpasya sata\u1e25 katham avin\u0101\u015bitva\u1e43 tasya deha-dharmatv\u0101d dehasya c\u0101nuk\u1e63a\u1e47a-vin\u0101\u015b\u0101d iti bh\u016bta-caitanya-v\u0101dinas t\u0101n nir\u0101kurvann \u0101sato vidyate bh\u0101va ity etad viv\u1e5b\u1e47oti antavanta iti | antavanto vin\u0101\u015bina ime 'parok\u1e63\u0101 deh\u0101 upacit\u0101pacita-r\u016bpatv\u0101c char\u012br\u0101\u1e47i | bahu-vacan\u0101t sth\u016bla-s\u016bk\u1e63ma-k\u0101ra\u1e47a-r\u016bp\u0101 vir\u0101\u1e6d-s\u016btr\u0101vy\u0101k\u1e5bt\u0101khy\u0101\u1e25 sama\u1e63\u1e6di-vya\u1e63\u1e6dy-\u0101tmana\u1e25 sarve nityasy\u0101vin\u0101\u015bina eva \u015bar\u012bri\u1e47a \u0101dhy\u0101sika-sambandhena \u015bar\u012bravataekasy\u0101tmana\u1e25 sva-prak\u0101\u015ba-sphura\u1e47a-r\u016bpasya sambandhino d\u1e5b\u015byatvena bhogyatvena cokt\u0101\u1e25 \u015brutibhir brahma-v\u0101dibhi\u015b ca | tath\u0101 ca taittir\u012byake 'nnamay\u0101dy\u0101nandamay\u0101nant\u0101n pa\u00f1ca ko\u015b\u0101n kalpayitv\u0101 tad-adhi\u1e63\u1e6dh\u0101nam akalpita\u1e43 brahma puccha\u1e43 prati\u1e63\u1e6dh\u0101 [TaittU 2.5] iti dar\u015bitam | tatra pa\u00f1c\u012bk\u1e5bta-pa\u00f1ca-mah\u0101bh\u016bta-tat-k\u0101ry\u0101tmako vir\u0101\u1e47-m\u016brta-r\u0101\u015bir anna-maya-ko\u015ba\u1e25 sth\u016bla-sama\u1e63\u1e6di\u1e25 | tat-k\u0101ra\u1e47\u012b-bh\u016bto 'pa\u00f1c\u012bk\u1e5bta-pa\u00f1ca-mah\u0101-bh\u016bta-tat-k\u0101ry\u0101tmako hira\u1e47yagarbha\u1e25 s\u016btram am\u016brta-r\u0101\u015bi\u1e25 s\u016bk\u1e63ma-sama\u1e63\u1e6di\u1e25 traya\u1e43 v\u0101 ida\u1e43 n\u0101ma r\u016bpa\u1e43 karma [BAU 1.6.1] iti b\u1e5bhad-\u0101ra\u1e47yakokta-try-ann\u0101tmaka\u1e25 sarva-karm\u0101tmakatvena kriy\u0101-\u015bakti-m\u0101tram \u0101d\u0101ya pr\u0101\u1e47a-maya-ko\u015ba ukta\u1e25 | n\u0101m\u0101tmakatvena j\u00f1\u0101na-\u015bakti-m\u0101tram \u0101d\u0101yamanomaya-ko\u015ba ukta\u1e25 | r\u016bp\u0101tmakatvena tad-ubhay\u0101\u015brayatay\u0101 kart\u1e5btvam \u0101d\u0101ya vij\u00f1\u0101na-maya-ko\u015ba ukta\u1e25 | tata\u1e25 pr\u0101\u1e47a-maya-mano-maya-vij\u00f1\u0101na-may\u0101tmaika eva hira\u1e47yagarbh\u0101khyo li\u1e45ga-\u015bar\u012bra-ko\u015ba\u1e25 | tat-k\u0101ra\u1e47\u012bbh\u016btas tu m\u0101yopahita-caitany\u0101tm\u0101 sarva-sa\u1e43sk\u0101ra-\u015be\u1e63o 'vy\u0101k\u1e5bt\u0101khya \u0101nanda-maya-ko\u015ba\u1e25 | te ca sarva ekasyaiv\u0101tmana\u1e25 \u015bar\u012br\u0101\u1e47\u012bty uktam | tasyai\u1e63a eva \u015b\u0101r\u012bra \u0101tm\u0101 ya\u1e25 p\u016brvasya [TaittU 2.3.4] iti | tasya pr\u0101\u1e47a-mayasyai\u1e63a eva \u015bar\u012bre bhava\u1e25 \u015b\u0101r\u012bra \u0101tm\u0101 ya\u1e25 satya-j\u00f1\u0101n\u0101di-lak\u1e63a\u1e47o guh\u0101-nihitatvenokta\u1e25 p\u016brvasy\u0101nna-mayasya | eva\u1e43 pr\u0101\u1e47a-maya-mano-maya-vij\u00f1\u0101na-may\u0101nanda-maye\u1e63u yojyam |<br \/>\nathaveme sarve deh\u0101s trailokya-varti-sarva-pr\u0101\u1e47i-sambandhina ekasyaiv\u0101tmana ukt\u0101 iti yojan\u0101 | tath\u0101 ca \u015bruti\u1e25 &#8211;<br \/>\neko deva\u1e25 sarva-bh\u016bte\u1e63u g\u016b\u1e0dha\u1e25<br \/>\nsarva-vy\u0101p\u012b sarva-bh\u016bt\u0101ntar\u0101tm\u0101 |<br \/>\nkarm\u0101dhyak\u1e63a\u1e25 sarva-bh\u016bt\u0101dhiv\u0101sa\u1e25<br \/>\ns\u0101k\u1e63\u012b ceto kevalo nirgu\u1e47a\u015b ca || [\u015avetU 6.11]<br \/>\niti sarva-\u015bar\u012bra-sambandhinam ekam \u0101tm\u0101na\u1e43 nitya\u1e43 vibhu\u1e43 dar\u015bayati |<br \/>\nnanu nityatva\u1e43 y\u0101vat-k\u0101la-sth\u0101yitva\u1e43 tath\u0101 c\u0101vidy\u0101divat k\u0101lena saha n\u0101\u015be 'pi tad-upapannam ity ata \u0101ha an\u0101\u015bina iti | de\u015bata\u1e25 k\u0101lato vastuta\u015b caparicchinasy\u0101vidy\u0101de\u1e25 kalpitatven\u0101nityatve 'pi y\u0101vat-k\u0101la-sth\u0101yi-svar\u016bpam aupac\u0101rika\u1e43 nityatva\u1e43 vyavahriyate y\u0101vad-vik\u0101ra\u1e43 tu vibh\u0101go lokavat [Vs 2.3.7] iti ny\u0101y\u0101t | \u0101tmanas tu pariccheda-traya-\u015b\u016bnyasy\u0101kalpitasya vin\u0101\u015ba-hetv-abh\u0101v\u0101n mukhyam eva k\u016b\u1e6dastha-nityatva\u1e43 na tu pari\u1e47\u0101mi-nityatva\u1e43 y\u0101vat-k\u0101la-sth\u0101yitva\u1e43 cety abhipr\u0101ya\u1e25 |<br \/>\nnanv et\u0101d\u1e5b\u015be dehini ki\u1e43cit pram\u0101\u1e47am ava\u015bya\u1e43 v\u0101cyam anyath\u0101 ni\u1e63pram\u0101\u1e47asya tasy\u0101l\u012bkatv\u0101patte\u1e25 \u015b\u0101str\u0101rambha-vaiyarthy\u0101patte\u015b ca | tath\u0101 ca vastu-paricchedo du\u1e63parihara\u1e25 \u015b\u0101stra-yonitv\u0101t [Vs 1.1.3] iti ny\u0101y\u0101c ca | ata \u0101ha aprameyasyeti | ekadhaiv\u0101nudra\u1e63\u1e6davyam etad apramaya\u1e43 dhruvam [BAU 4.7.2] apramayam aprameyam |<br \/>\nna tatra s\u016bryo bh\u0101ti na candra-t\u0101raka\u1e43<br \/>\nnem\u0101 vidyuto bh\u0101nti kuto 'yam agni\u1e25 | [Ka\u1e6dhU 5.15]<br \/>\ntam eva bh\u0101ntam anubh\u0101ti sarva\u1e43<br \/>\ntasya bh\u0101s\u0101 sarvam ida\u1e43 vibh\u0101ti [\u1e43u\u1e47\u1e0dU 2.2.10]<br \/>\niti ca \u015brute\u1e25 sva-prak\u0101\u015ba-caitanya-r\u016bpa ev\u0101tm\u0101tas tasya sarva-bh\u0101sakasya svabh\u0101n\u0101rtha\u1e43 na svabh\u0101sy\u0101pek\u1e63\u0101, kintu kalpit\u0101j\u00f1\u0101na-tat-k\u0101rya-niv\u1e5btty-artha\u1e43 kalpita-v\u1e5btti-vi\u015be\u1e63\u0101pek\u1e63\u0101 | kalpitasyaiva kalpita-virodhitv\u0101t | yak\u1e63\u0101nur\u016bpo bali\u1e25 iti ny\u0101y\u0101t | tath\u0101 ca sarva-kalpita-nivartaka-v\u1e5btti-vi\u015be\u1e63otpatty-artha\u1e43 \u015b\u0101str\u0101rambha\u1e25, tasya tattvam asy \u0101di-v\u0101kya-m\u0101tr\u0101dh\u012bnatv\u0101t | svata\u1e25 sarvad\u0101bh\u0101sam\u0101natv\u0101t sarva-kalpan\u0101dhi\u1e63\u1e6dh\u0101natv\u0101d d\u1e5b\u015byam\u0101tra-bh\u0101sakatv\u0101c ca na tasya tucchatv\u0101patti\u1e25 | tath\u0101 caikam ev\u0101dvit\u012bya\u1e43 satya\u1e43 j\u00f1\u0101nam ananta\u1e43 brahmety \u0101di-\u015b\u0101stram eva sva-pramey\u0101nurodhena svasy\u0101pi kalpitatvam \u0101p\u0101dayati anyath\u0101 sva-pr\u0101m\u0101\u1e47y\u0101nupapatte\u1e25 |<br \/>\nkalpitasya c\u0101kalpita-paricchedakatva\u1e43 n\u0101st\u012bti pr\u0101k-pratip\u0101ditam | \u0101tmana\u1e25 svaprak\u0101\u015batva\u1e43 ca yuktito 'pi bhagavat-p\u016bjyap\u0101dair upap\u0101ditam | tath\u0101 hi &#8211; yatra jij\u00f1\u0101so\u1e25 sa\u1e43\u015baya-viparyaya-vyatireka-pram\u0101\u1e47\u0101n\u0101m anyatamam api n\u0101sti tatra tad-virodhi j\u00f1\u0101nam iti sarvatra d\u1e5b\u1e63\u1e6dam | anyath\u0101 tritay\u0101nyatam\u0101patte\u1e25 | \u0101tmani c\u0101ha\u1e43 v\u0101 n\u0101ha\u1e43 veti na kasyacit sa\u1e43\u015baya\u1e25 | n\u0101pi n\u0101ham iti viparyayo vyatireka\u1e25 pram\u0101 veti tat-svar\u016bpa-pram\u0101 sarvad\u0101st\u012bti v\u0101cya\u1e43 tasya sarva-sa\u1e43\u015baya-viparyaya-dharmitv\u0101t | dharmya\u015be sarvam abhr\u0101nta\u1e43 prak\u0101re tu viparyaya\u1e25 iti ny\u0101y\u0101t | ata evoktam &#8211;<br \/>\npram\u0101\u1e47am apram\u0101\u1e47a\u1e43 ca pram\u0101bh\u0101sas tathaiva ca |<br \/>\nkurvanty eva pram\u0101\u1e43 yatra tad-asambh\u0101van\u0101 kuta\u1e25 || [B\u1e5bhad-v\u0101manaP 1.4.874]<br \/>\npram\u0101bh\u0101sa\u1e25 sa\u1e43\u015baya\u1e25 | sva-prak\u0101\u015be sad-r\u016bpe dharmi\u1e47i pram\u0101\u1e47\u0101pram\u0101\u1e47ayor vi\u015be\u1e63o n\u0101st\u012bty artha\u1e25 | \u0101tmano 'bh\u0101sam\u0101natve ca gha\u1e6da-j\u00f1\u0101na\u1e43 mayi j\u0101ta\u1e43 na vety \u0101di-sa\u1e43\u015baya\u1e25 sy\u0101t | na c\u0101ntara-pad\u0101rthe vi\u1e63ayasyaiva sa\u1e43\u015bay\u0101di-pratibandhakatva-svabh\u0101va\u1e25 | b\u0101hya-pad\u0101rthe k ptena virodhi-j\u00f1\u0101nenaiva sa\u1e43\u015bay\u0101di-pratibandha-sa\u1e43bhava \u0101ntara-pad\u0101rthe svabh\u0101va-bheda-kalpan\u0101y\u0101 anaucity\u0101t | anyath\u0101 sarva-viplav\u0101patte\u1e25 | \u0101tma-mano-yoga-m\u0101tra\u1e43 c\u0101tma-s\u0101k\u1e63\u0101tk\u0101re hetu\u1e25 | yasya ca j\u00f1\u0101na-m\u0101tre hetutv\u0101d gha\u1e6d\u0101di-bh\u0101ne 'py \u0101tma-bh\u0101na\u1e43 sam\u016bh\u0101lambana-ny\u0101yena t\u0101rkik\u0101\u1e47\u0101\u1e43 pravare\u1e47\u0101pi durniv\u0101ra\u1e43 | na ca c\u0101k\u1e63u\u1e63atva-m\u0101na-sattv\u0101di-sa\u1e45kara\u1e25 | laukikatv\u0101laukikatvavad a\u1e43\u015ba-bhedenopapatte\u1e25 | sa\u1e45karasy\u0101do\u1e63atv\u0101c c\u0101k\u1e63u\u1e63atv\u0101der j\u0101titv\u0101nabhyupagam\u0101d v\u0101 | vyavas\u0101yam\u0101tra ev\u0101tmabh\u0101na-s\u0101magry\u0101 vidyam\u0101natv\u0101d anuvyavas\u0101yo 'py ap\u0101sta\u1e25 | na ca vyavas\u0101ya-bh\u0101n\u0101rtha\u1e43 sa tasya d\u012bpavat sva-vyavah\u0101re saj\u0101t\u012by\u0101napek\u1e63atv\u0101t | na hi gha\u1e6da-taj-j\u00f1\u0101nayor iva vyavas\u0101y\u0101nuvyavas\u0101yayor api vi\u1e63ayatva-vi\u1e63ayitva-vyavasth\u0101paka\u1e43 vaij\u0101tyam asti vyakti-bhed\u0101tirikta-vaidharmy\u0101nabhyupagam\u0101t | vi\u1e63ayatv\u0101vacchedaka-r\u016bpe\u1e47aiva vi\u1e63ayitv\u0101bhyupagame gha\u1e6da-taj-j\u00f1\u0101nayor api tad-bh\u0101v\u0101pattir avi\u015be\u1e63\u0101t |<br \/>\nnanu yath\u0101 gha\u1e6da-vyavah\u0101r\u0101rtha\u1e43 gha\u1e6da-j\u00f1\u0101nam abhyupeyate tath\u0101 gha\u1e6da-j\u00f1\u0101na-vyavah\u0101r\u0101rtha\u1e43 gha\u1e6da-j\u00f1\u0101na-vi\u1e63aya\u1e43 j\u00f1\u0101nam abhyupeya\u1e43 vyavah\u0101r\u0101sya vyavahartavya-j\u00f1\u0101na-s\u0101dhyatv\u0101d iti cet | k\u0101nupapattir udbh\u0101vit\u0101 dev\u0101n\u0101\u1e43-priye\u1e47a sva-prak\u0101\u015ba-v\u0101dina\u1e25 | nahi vyavahartavya-bhinnatvam api j\u00f1\u0101na-vi\u015be\u1e63a\u1e47a\u1e43 vyavah\u0101ra-hetut\u0101vacchedaka\u1e43 gaurav\u0101t | tath\u0101 ce\u015bvara-j\u00f1\u0101navadyogi-j\u00f1\u0101navat prameyam iti j\u00f1\u0101navac ca svenaiva sva-vyavah\u0101ropapattau na j\u00f1\u0101n\u0101ntara-kalpan\u0101vak\u0101\u015ba\u1e25 | anuvyavas\u0101yasy\u0101pi gha\u1e6da-j\u00f1\u0101na-vyavah\u0101ra-hetutva\u1e43 ki\u1e43 gha\u1e6da-j\u00f1\u0101na-j\u00f1\u0101natvena ki\u1e43 v\u0101 gha\u1e6da-j\u00f1\u0101natvenaiveti vivecan\u012byam | ubhayasy\u0101pi tatra sattv\u0101t | tatra gha\u1e6da-vyavah\u0101re gha\u1e6da-j\u00f1\u0101natvenaiva hetut\u0101y\u0101\u1e25 k ptatv\u0101t tenaiva r\u016bpe\u1e47a ghata-j\u00f1\u0101na-vyavah\u0101re,pi hetutopapattau na gha\u1e6da-j\u00f1\u0101na-j\u00f1\u0101natva\u1e43 hetut\u0101vacchedaka\u1e43 gaurav\u0101n m\u0101n\u0101bh\u0101v\u0101c ca | tath\u0101 ca n\u0101nuvyavas\u0101ya-siddhir ekasyaiva vyavas\u0101yasya vayvas\u0101tari vyavaseye vyavas\u0101ye ca vyavah\u0101ra-janakatvopapatter iti tripu\u1e6d\u012b-pratyak\u1e63a-v\u0101dina\u1e25 pr\u0101bh\u0101kar\u0101\u1e25 |<br \/>\naupani\u1e63ad\u0101stu manyante sva-prak\u0101\u015ba-j\u00f1\u0101na-r\u016bpa ev\u0101tm\u0101 na svaprak\u0101\u015ba-j\u00f1\u0101n\u0101\u015braya\u1e25 kart\u1e5b-karma-virodhena tad-bh\u0101n\u0101nupapatte\u1e25 | j\u00f1\u0101na-bhinnatve gha\u1e6d\u0101divaj-ja\u1e0datvena kalpitatv\u0101patte\u015b ca | svaprak\u0101\u015ba-j\u00f1\u0101na-m\u0101tra-svar\u016bpo 'py \u0101tm\u0101vidyopahita\u1e25 san s\u0101k\u1e63\u012bty ucyate | v\u1e5btti-mad-anta\u1e25kara\u1e47opahita\u1e25 pram\u0101tety ucyate | tasya cak\u1e63ur-\u0101d\u012bni kara\u1e47\u0101ni | sa cak\u1e63ur-\u0101di-dv\u0101r\u0101nta\u1e25-kara\u1e47a-pari\u1e47\u0101mena gha\u1e6d\u0101d\u012bn vy\u0101pya tad-\u0101k\u0101ro bhavati | tato gha\u1e6d\u0101vacchinna-caitanya\u1e43 pram\u0101tra-bhed\u0101t sv\u0101j\u00f1\u0101na\u1e43 n\u0101\u015bayad aparok\u1e63a\u1e43 bhavati | gha\u1e6da\u1e43 ca sv\u0101vacchedaka\u1e43 sva-t\u0101d\u0101tmy\u0101dhy\u0101s\u0101d bh\u0101sayati | anta\u1e25-kara\u1e47a-pari\u1e47\u0101ma\u015b ca v\u1e5btty\u0101khyo &#8217;tisvaccha\u1e25 sv\u0101vacchinnenaiva caitanyena bh\u0101syata ity anta\u1e25-kara\u1e47a-tad-v\u1e5btti-gha\u1e6d\u0101n\u0101m aparok\u1e63at\u0101 | tad etad \u0101k\u0101ra-trayam aha\u1e43 j\u0101n\u0101mi gha\u1e6dam iti | bh\u0101saka-caitanyasyaika-r\u016bpatve 'pi gha\u1e6da\u1e43 prati v\u1e5btty-apek\u1e63atv\u0101t pram\u0101t\u1e5bt\u0101 | anta\u1e25kara\u1e47a-tad-v\u1e5btt\u012b\u1e25 prati tu v\u1e5btty-anapek\u1e63atv\u0101t s\u0101k\u1e63iteti viveka\u1e25 | advaita-siddhau siddh\u0101nta-bindau ca vistara\u1e25 |<br \/>\nyasm\u0101d eva\u1e43 pr\u0101g-ukta-ny\u0101yena ntiyo vibhur asa\u1e43s\u0101r\u012b sarvadaika-r\u016bpa\u015b c\u0101tm\u0101 tasm\u0101t tan-n\u0101\u015ba-\u015ba\u1e45kay\u0101 svadharme yuddhe pr\u0101k-prav\u1e5bttasya tava tasm\u0101d uparatir na yukteti yuddh\u0101bhyanuj\u00f1ay\u0101 bhagav\u0101n \u0101ha &#8211; tasm\u0101d yudhyasva bh\u0101rateti | arjunasya svadharme yuddhe prav\u1e5bttasya tata uparati-k\u0101ra\u1e47a\u1e43 \u015boka-mohau | tau ca vic\u0101ra-janitena vij\u00f1\u0101nena v\u0101dhit\u0101v ity apav\u0101d\u0101pav\u0101da utsargasya sthitir iti ny\u0101yena yudhyasvety anuv\u0101do na vidhi\u1e25 | yath\u0101 kart\u1e5b-karma\u1e47o\u1e25 k\u1e5bti [P\u0101\u1e47 2.3.65] ity utsarga\u1e25 | ubhaya-pr\u0101ptau karma\u1e47i [P\u0101\u1e47 2.3.66] ity apav\u0101da\u1e25 | ak\u0101k\u0101rayo\u1e25 str\u012b-pratyayayo\u1e25 prayoge neti vaktavyam iti tad-apav\u0101da\u1e25 | tath\u0101 ca mumuk\u1e63or brahma\u1e47or jij\u00f1\u0101sety atr\u0101pav\u0101d\u0101pav\u0101de punar utsarga-sthite\u1e25 kart\u1e5b-karma\u1e47o\u1e25 k\u1e5bt\u012bty anenaiva \u1e63a\u1e63\u1e6dh\u012b | tath\u0101 ca karma\u1e47i ceti ni\u1e63edh\u0101-pras\u0101r\u0101d brahma-jij\u00f1\u0101seti karma-\u1e63a\u1e63\u1e6dh\u012b-sam\u0101sa\u1e25 siddho bhavati | ka\u015bcit tv etasm\u0101d eva vidher mok\u1e63e j\u00f1\u0101na-karma\u1e47o\u1e25 samuccaya iti pralapati | tac ca yudhyasvety ato mok\u1e63asya j\u00f1\u0101na-karma-samuccaya-s\u0101dhyatv\u0101prat\u012bte\u1e25 | vistare\u1e47a caitad agre bhagavad-g\u012bt\u0101-vacana-virodhenaiva nir\u0101kari\u1e63y\u0101ma\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>n\u0101sato vidyate bh\u0101va\u1e25 ity asy\u0101rtha\u1e43 spa\u1e63\u1e6dayati antavanta iti | \u015bar\u012bri\u1e47o j\u012bvasy\u0101prameyasy\u0101ti-s\u016bk\u1e63matv\u0101d durj\u00f1eyasya | tasm\u0101d yudhyasva iti \u015b\u0101stra-vihitasya svadharmasya ty\u0101go 'nucita 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>antavanto vin\u0101\u015bi-svabh\u0101v\u0101\u1e25, \u015bar\u012bri\u1e47o j\u012bv\u0101tmana\u1e25 | aprameyasy\u0101tis\u016bk\u1e63matv\u0101d vij\u00f1\u0101na-vij\u00f1\u0101t\u1e5b-svar\u016bpatv\u0101c ca pram\u0101tum a\u015bakyasyety artha\u1e25 | tath\u0101 ced\u1e5b\u015ba-svabh\u0101vatv\u0101j j\u012bva-tad-dehau na \u015boka-sth\u0101nam iti j\u012bv\u0101tmano deho dharm\u0101nu\u1e63\u1e6d\u0101nu\u1e63\u1e6dh\u0101na-dv\u0101r\u0101 tasya bhog\u0101ya mok\u1e63\u0101ya ca pare\u015bena s\u1e5bjyate | sa ca sa ca dharme\u1e47a bhavet tasm\u0101d yudhyasva bh\u0101rata<\/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('#hideslide2p688',500);\">t\u0142umaczenia<\/a><\/div><\/div><div class=\"wts_slidewrapper sliderwrapper2\" id=\"hideslide2p688\"><\/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>Przemijaj\u0105ce s\u0105 te cia\u0142a, o kt\u00f3rych si\u0119 s\u0142yszy, i\u017c nale\u017c\u0105 do wiecznego ducha \u2014 niezniszczalnego, niezmierzonego, \u2014 walcz przeto, Bharato!<\/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>I te cia\u0142a, kt\u00f3re podlegaj\u0105 zniszczeniu, pochodz\u0105 od Duszy wiecznej, niezniszczalnej, niezmiennej. Przeto walcz, o Bharato.<\/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>Cia\u0142 s\u0105 znikome, lecz ten, kt\u00f3ry ich u\u017cywa, wieczny jest, bezgraniczny, niesko\u0144czony, niezmienny. A wi\u0119c walcz, o Bharato!<\/p>\n<p><div class=\"jwts_clearfix\">&nbsp;<\/div><\/div><div class=\"jwts_tabbertab\" title=\"Sachse\"><h2><a href=\"#Sachse\">Sachse<\/a><\/h2><br \/>\nZnikome s\u0105 tylko cia\u0142a,<br \/>\nw kt\u00f3re przyobleka si\u0119 byt wieczny,<br \/>\nniezniszczalny i niezmierzony.<br \/>\nDlatego walcz, Bharato!<\/p>\n<p><div class=\"jwts_clearfix\">&nbsp;<\/div><\/div><div class=\"jwts_tabbertab\" title=\"Kudelska\"><h2><a href=\"#Kudelska\">Kudelska<\/a><\/h2><br \/>\nPowiadaj\u0105, \u017ce duch jest wieczny, niezniszczalny, nieograniczony,<br \/>\nA zamieszkuje w cia\u0142ach, kt\u00f3re koniec sw\u00f3j maj\u0105; przeto walcz, Bharato.<\/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>Te cia\u0142a maj\u0105 sw\u00f3j koniec \u2013 wieczny jest ten, co w nich mieszka,<br \/>\nBezmierny i niezniszczalny. Dlatego walcz, o Bharato!<\/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>Tylko cia\u0142o niszczeje, nie to, co w nim \u017cyje<br \/>\nBezgraniczne i wieczne. Zatem walcz, Bharato!<\/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>M\u00f3wi si\u0119, \u017ce koniec maj\u0105 cia\u0142a tego wcielonego,<br \/>\nCo jest sta\u0142y i niezmierny i zniszczeniu nie ulega.<br \/>\nTo dlatego walcz, Bharato!<\/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>Kres posiada ka\u017cde cia\u0142o<br \/>\nwcielonego. On jest wieczny,<br \/>\nniezniszczalny, niezmierzony.<br \/>\nZatem walcz, dzieci\u0119 Bharat\u00f3w!<\/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>antavanta ime deh\u0101 nityasyokt\u0101\u1e25 \u015bar\u012bri\u1e47a\u1e25 an\u0101\u015bino \u2018prameyasya tasm\u0101d yudhyasva bh\u0101rata \u00a0 analiza analiza syntaktyczna nityasya (wiecznego) an\u0101\u015bina\u1e25 (niezniszczalnego) aprameyasya (nie zmierzonego) \u015bar\u012bri\u1e47a\u1e25 (maj\u0105cego cia\u0142o) ime (te) deh\u0101\u1e25 (cia\u0142a) anta-vanta\u1e25 (maj\u0105ce koniec) ukt\u0101\u1e25 (s\u0105 nazywane). he bh\u0101rata (o potomku Bharaty!), tasm\u0101t (dlatego) yudhyasva (walcz). &nbsp;analiza gramatyczna antavanta\u1e25 \u2013 anta-vant 1i.3 m. \u2013 maj\u0105ce koniec (od: anta [&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-688","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\/688","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=688"}],"version-history":[{"count":20,"href":"https:\/\/www.blog.bhagavadgita.eu\/index.php?rest_route=\/wp\/v2\/posts\/688\/revisions"}],"predecessor-version":[{"id":8883,"href":"https:\/\/www.blog.bhagavadgita.eu\/index.php?rest_route=\/wp\/v2\/posts\/688\/revisions\/8883"}],"wp:attachment":[{"href":"https:\/\/www.blog.bhagavadgita.eu\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=688"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.blog.bhagavadgita.eu\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=688"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.blog.bhagavadgita.eu\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=688"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}