{"id":707,"date":"2010-09-10T13:09:09","date_gmt":"2010-09-10T11:09:09","guid":{"rendered":"http:\/\/www.bhagavadgita.eu\/?p=707"},"modified":"2024-05-05T08:28:23","modified_gmt":"2024-05-05T06:28:23","slug":"bhg-2-10","status":"publish","type":"post","link":"https:\/\/www.blog.bhagavadgita.eu\/?p=707","title":{"rendered":"BhG 2.10"},"content":{"rendered":"<p style=\"padding-left: 30px;\"><em><span style=\"color: #888888;\">tam<\/span> <span style=\"text-decoration: underline;\">uv\u0101ca<\/span> <strong>h\u1e5b\u1e63\u012bke\u015ba\u1e25<\/strong> <strong>prahasann<\/strong> iva bh\u0101rata<br \/>\nsenayor ubhayor madhye <span style=\"color: #888888;\">vi\u1e63\u012bdantam ida\u1e43 vaca\u1e25<\/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 2.10\" class=\"haiku-play\"  href=\"http:\/\/www.bhagavadgita.eu\/wp-content\/uploads\/2012\/BhG 2\/BhG 2.10.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('#hideslide0p707',500);\">analiza<\/a><\/div><\/div><div class=\"wts_slidewrapper sliderwrapper0\" id=\"hideslide0p707\"><\/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 bh\u0101rata<\/em><\/strong> <span style=\"color: #888888;\">(o potomku Bharaty!)<\/span>,<br \/>\n<strong><em>ubhayo\u1e25<\/em> <\/strong><span style=\"color: #888888;\">(obu)<\/span> <strong><em>sen\u0101yo\u1e25<\/em> <\/strong><span style=\"color: #888888;\">(armii)<\/span> <strong><em>madhye<\/em><\/strong><span style=\"color: #888888;\"> (w \u015brodku)<\/span> <strong><em>prahasan iva<\/em><\/strong> <span style=\"color: #888888;\">(jakby pod\u015bmiewuj\u0105cy si\u0119)<\/span> <strong><em>h<\/em><em>\u1e5b\u1e63\u012bke\u015ba\u1e25<\/em><\/strong><span style=\"color: #888888;\"> (Hryszike\u015ba)<\/span> <em><strong>tam<\/strong><\/em><span style=\"color: #888888;\">(do tego)<\/span> <strong><em>vi\u1e63\u012bdantam<\/em><\/strong> <span style=\"color: #888888;\">(do rozpaczaj\u0105cego)<\/span><strong> [<em>arjunam<\/em>] <\/strong><span style=\"color: #888888;\">(do Ard\u017auny)<\/span> <em><strong>idam<\/strong> <\/em><span style=\"color: #888888;\">(to)<\/span> <strong><em>vaca\u1e25<\/em><\/strong><span style=\"color: #888888;\"> (s\u0142owo)<\/span> <strong><em>uv\u0101ca<\/em><\/strong> <span style=\"color: #888888;\">(powiedzia\u0142)<\/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>tam <\/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=\"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>temu<\/strong>;<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>uv\u0101ca <\/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>vac<\/em> (m\u00f3wi\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> \u2013 <strong>powiedzia\u0142<\/strong>;<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>h\u1e5b\u1e63\u012bke\u015ba\u1e25 <\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>h\u1e5b\u1e63\u012bke\u015ba<\/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>wzniesione w\u0142osy<\/strong> (od: <em><a title=\"pierwiastek czasownikowy \u2013 dh\u0101tu\">\u221a<\/a>h\u1e5b\u1e63<\/em> \u2013 by\u0107 podekscytowanym; <em>h\u1e5b\u1e63\u012b<\/em> \u2013 wzniesiony; <em>ke\u015ba<\/em> \u2013 w\u0142os)<br \/>\nlub <a title=\"z\u0142o\u017cenie tat-puru\u1e63a\">TP<\/a>: <em>h\u1e5b\u1e63\u012bk\u0101\u1e47\u0101m \/ indriy\u0101\u1e47\u0101m \u012b\u015ba iti<\/em> \u2013 <strong>Pan zmys\u0142\u00f3w<\/strong> (od: <em>h\u1e5b\u1e63\u012bka <\/em>\u2013 zmys\u0142; <em><a title=\"pierwiastek czasownikowy \u2013 dh\u0101tu\">\u221a<\/a>\u012b\u015b<\/em> \u2013 posiada\u0107, w\u0142ada\u0107, <em>\u012b\u015ba<\/em> \u2013 pan, w\u0142adca);<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>prahasan <\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>prahasant<\/em> (<em>pra-<a title=\"pierwiastek czasownikowy \u2013 dh\u0101tu\">\u221a<\/a>has<\/em> \u2013 pod\u015bmiewa\u0107 si\u0119) <a title=\"participium praesentis \u2013 imies\u0142\u00f3w czasu tera\u017aniejszego (fut.\/pass..) \u2013 vartam\u0101ne k\u1e5bd-anta\">PPr<\/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>pod\u015bmiewuj\u0105cy si\u0119<\/strong>;<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>iva <\/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>jakby, w taki sam spos\u00f3b, niczym, prawie, dok\u0142adnie<\/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>potomku Bharaty<\/strong>;<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>senayo<\/em><em>\u1e25<\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>sen<\/em><em>\u0101<\/em> <a title=\"genetivus dualis \u2013 dope\u0142niacz l.podw\u00f3j. \u2013 \u1e63a\u1e63\u1e6dh\u012b dvi-vacana\">6i.2<\/a> <a title=\"femininum \u2013 rodzaj \u017ce\u0144ski \u2013 str\u012b-li\u1e45ga\">f.<\/a> \u2013 <strong>dw\u00f3ch <\/strong><strong>armii<\/strong>;<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>ubhayo<\/em><em>\u1e25<\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>ubh<\/em><em>\u0101<\/em> <a title=\"sarva-n\u0101man \u2013 zaimek\">sn.<\/a> <a title=\"genetivus dualis \u2013 dope\u0142niacz l.podw\u00f3j. \u2013 \u1e63a\u1e63\u1e6dh\u012b dvi-vacana\">6i.2<\/a> <a title=\"femininum \u2013 rodzaj \u017ce\u0144ski \u2013 str\u012b-li\u1e45ga\">f.<\/a> \u2013 <strong>obydwu<\/strong>;<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>madhye <\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>madhya<\/em> <a title=\"locativus singularis \u2013 miejscownik l.poj. \u2013 saptam\u012b eka-vacana\">7i.1<\/a> <a title=\"neutrum \u2013 rodzaj nijaki \u2013 napumsaka-li\u1e45ga\">n.<\/a> \u2013 <strong>w \u015brodku, wewn\u0105trz<\/strong>;<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>vi\u1e63\u012bdantam <\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>vi\u1e63\u012bdant <\/em>(<em>vi-<\/em><em><a title=\"pierwiastek czasownikowy \u2013 dh\u0101tu\">\u221a<\/a>sad<\/em> \u2013 by\u0107 wyczerpanym, zrozpaczonym, ton\u0105\u0107) <a title=\"participium praesentis \u2013 imies\u0142\u00f3w czasu tera\u017aniejszego (fut.\/pass.) \u2013 vartam\u0101ne k\u1e5bd-anta\">PPr<\/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>rozpaczaj\u0105cemu<\/strong>:<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>idam <\/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=\"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>to<\/strong>;<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\" width=\"127\"><em>vaca\u1e25<\/em><\/td>\n<td valign=\"top\" width=\"24\"><em>\u2013<\/em><\/td>\n<td valign=\"top\" width=\"765\"><em>vacas<\/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>s\u0142owo, wypowied\u017a<\/strong> (od: <em><a title=\"pierwiastek czasownikowy \u2013 dh\u0101tu\">\u221a<\/a>vac<\/em> \u2013 m\u00f3wi\u0107);<\/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>senayor ubhayor madhye \u2192 ubhayo\u1e25 senayor madhye<\/em> (pomi\u0119dzy dwiema armiami);<br \/>\n<em>vi\u1e63\u012bdantam\u00a0 \u2192 s\u012bdam\u0101nam<\/em> (do zrozpaczonego);<\/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('#hideslide1p707',500);\">komentarze<\/a><\/div><\/div><div class=\"wts_slidewrapper sliderwrapper1\" id=\"hideslide1p707\"><\/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: center;\"><strong>Potomku Bharaty, Hryszike\u015ba [stoj\u0105c] mi\u0119dzy dwiema armiami<\/strong><br \/>\n<strong>i lekko si\u0119 u\u015bmiechaj\u0105c, powiedzia\u0142 te oto s\u0142owa do rozpaczaj\u0105cego [Ard\u017auny].<\/strong><\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td style=\"text-align: center;\" width=\"480\"><strong><em>tam uv\u0101ca h\u1e5b\u1e63\u012bke\u015ba\u1e25 prahasann iva bh\u0101rata<\/em> |<br \/>\n<em>senayor ubhayor madhye vi\u1e63\u012bdantam ida\u1e43 vaca\u1e25<\/em> ||2.10||<\/strong><\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Pocz\u0105wszy od s\u0142\u00f3w: \u201e<span style=\"color: #0000ff;\">ujrzawszy armi\u0119 Pandowic\u00f3w<\/span>\u201d (BhG 1.2) a\u017c do s\u0142\u00f3w: \u201e<span style=\"color: #0000ff;\">rzek\u0142 do Gowindy \u00abnie b\u0119d\u0119 walczy\u0107\u00bb i ucich\u0142<\/span>\u201d (Bh 2.9), tekst ukazuje przyczyn\u0119 powstania z\u0142a, [czyli stany], takie jak rozpacz (<em>\u015boka<\/em>) i omroczenie (<em>moha<\/em>), b\u0119d\u0105ce korzeniem ko\u0142owrotu wciele\u0144 (<em>sa\u1e41s\u0101ra<\/em>) \u017cywych stworze\u0144.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>atra ca <span style=\"color: #0000ff;\">d\u1e5b\u1e63\u1e6dv\u0101 tu p\u0101\u1e47\u1e0dav\u0101n\u012bkam <\/span><\/em>(BhG 1.2) <em>ity \u0101rabhya y\u0101vat <span style=\"color: #0000ff;\">na yotsya iti govindam uktv\u0101 t\u016b\u1e63\u1e47\u012b\u1e43 babh\u016bva h<\/span>a <\/em>(Bh 2.9) <em>ity etad-anta\u1e25 pr\u0101\u1e47in\u0101\u1e43 \u015boka-moh\u0101di-sa\u1e43s\u0101ra-b\u012bja-bh\u016bta-do\u1e63odbhava-k\u0101ra\u1e47a-pradar\u015ban\u0101rthatvena vy\u0101khyeyo grantha\u1e25<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Rozpacz i omroczenie ja\u017ani, maj\u0105ce \u017ar\u00f3d\u0142o w w\u0105tpliwo\u015bciach (<em>bhr\u0101nti<\/em>) oraz lgni\u0119ciu (<em>sneha<\/em>), Ard\u017auna objawia w stosunku do kr\u00f3lestwa, mistrz\u00f3w, syn\u00f3w, przyjaci\u00f3\u0142, poddanych, krewnych i bliskich [my\u015bl\u0105c]: \u201eja jestem ich, a oni s\u0105 moi\u201d.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>tath\u0101 hi \u2013 arjunena r\u0101jya-guru-putra-mitra-suh\u1e5bt-svajana-sa\u1e43bandhi-b\u0101ndhave\u1e63u aham ete\u1e63\u0101\u1e43 mamaite ity eva\u1e43 bhr\u0101nti-pratyaya-nimitta-sneha-vicched\u0101di-nimittau \u0101tmana\u1e25 \u015boka-mohau pradar\u015bitau<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">[We fragmencie] pocz\u0105wszy od s\u0142\u00f3w: \u201e<span style=\"color: #0000ff;\">jak w bitwie mam [godzi\u0107 strza\u0142ami] w Bhiszm\u0119<\/span>\u201d (BhG 2.4) rozpacz i omroczenie zniszczy\u0142y zdolno\u015b\u0107 rozr\u00f3\u017cniania (<em>viveka-vij\u00f1\u0101na<\/em>) [Ard\u017auny], gdy\u017c cho\u0107 walka jest naturalnym obowi\u0105zkiem wojownika, chce jej zaniecha\u0107, zamierza za\u015b podj\u0105\u0107 wy\u017csze obowi\u0105zki, takie jak \u017cycie z ja\u0142mu\u017cny.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><span style=\"color: #0000ff;\"><em>katha\u1e43 bh\u012b\u1e63mam aha\u1e43 sa\u1e43khye <\/em><\/span>(BhG 2.4) <em>ity \u0101din\u0101<\/em> | <em>\u015boka-moh\u0101bhy\u0101\u1e43 hy abhibh\u016bta-viveka-vij\u00f1\u0101na\u1e25 svata eva k\u1e63atra-dharme yuddhe prav\u1e5btto \u2019pi tasm\u0101d yuddh\u0101d uparar\u0101ma<\/em> | <em>para-dharma\u1e43 ca bhik\u1e63\u0101-j\u012bvan\u0101dika\u1e43 kartu\u1e43 pravav\u1e5bte<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Tym sposobem wszystkie istoty, kt\u00f3rych my\u015bl zosta\u0142a ow\u0142adni\u0119ta z\u0142em rozpaczy i omroczenia, porzuci\u0142yby swe przypisane z natury obowi\u0105zki, a podj\u0119\u0142y zakazane [sobie] powinno\u015bci. Dodatkowo aktywno\u015b\u0107 s\u0142owna, umys\u0142owa i cielesna nawet tych, kt\u00f3rzy wype\u0142niaj\u0105 swe obowi\u0105zki, by\u0142aby motywowana pragnieniem owocu oraz Uto\u017csamieniem (<em>aha\u1e41k\u0101ra<\/em>).<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>tath\u0101 ca sarva-pr\u0101\u1e47in\u0101\u1e43 \u015boka-moh\u0101di-do\u1e63\u0101vi\u1e63\u1e6da-cetas\u0101\u1e43 svabh\u0101vata eva svadharma-parity\u0101ga\u1e25 prati\u1e63iddha-sev\u0101 ca sy\u0101t<\/em> | <em>sva-dharme prav\u1e5btt\u0101n\u0101m api te\u1e63\u0101\u1e43 v\u0101\u1e45-mana\u1e25-k\u0101y\u0101d\u012bn\u0101\u1e43 prav\u1e5btti\u1e25 phal\u0101bhisa\u1e43dhi-p\u016brvikaiva s\u0101ha\u1e43k\u0101r\u0101 ca bhavati<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">W takiej sytuacji ko\u0142owr\u00f3t wciele\u0144 (<em>sa\u1e41s\u0101ra<\/em>), cechuj\u0105cy si\u0119 pomy\u015blnymi i niepomy\u015blnymi narodzinami oraz szcz\u0119\u015bciem i cierpieniem wynikaj\u0105cymi z dominacji prawa i bezprawia (<em>dharma, adharma<\/em>), nie zosta\u0142by przerwany. Dlatego w\u0142a\u015bnie rozpacz i omroczenie s\u0105 korzeniem ko\u0142owrotu wciele\u0144.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>tatraiva\u1e43 sati dharm\u0101dharmopacay\u0101d i\u1e63\u1e6d\u0101ni\u1e63\u1e6da-janma-sukha-du\u1e25kh\u0101di-pr\u0101pti-lak\u1e63a\u1e47a\u1e25 sa\u1e43s\u0101ro \u2019nuparato bhavati<\/em> | <em>ity ata\u1e25 sa\u1e43s\u0101ra-b\u012bja-bh\u016btau \u015boka-mohau<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Pragn\u0105c pouczy\u0107, \u017ce nie ma innej metody powstrzymania [rozpaczy i omroczenia] jak wiedza o ja\u017ani, poprzedzona zaniechaniem wszelkich czyn\u00f3w, B\u00f3g Wasudewa, by pob\u0142ogos\u0142awi\u0107 ca\u0142y \u015bwiat, pos\u0142u\u017cy\u0142 si\u0119 Ard\u017aun\u0105 i rzek\u0142 [do niego]: \u201e<span style=\"color: #0000ff;\">[Op\u0142akujesz to], czego op\u0142akiwa\u0107 nie nale\u017cy<\/span>\u201d (BhG 2.11).<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>tayo\u015b ca sarva-karma-sa\u1e43ny\u0101sa-p\u016brvak\u0101d \u0101tma-j\u00f1\u0101n\u0101t n\u0101nyato niv\u1e5bttir iti tad-upadidik\u1e63u\u1e25 sarva-lok\u0101nugrah\u0101rtham arjuna\u1e43 nimitt\u012bk\u1e5btya \u0101ha bhagav\u0101n v\u0101sudeva\u1e25 \u2013 <span style=\"color: #0000ff;\">a\u015bocy\u0101n <\/span><\/em>(BhG 2.11)<em> ity\u0101di<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">W tym wzgl\u0119dzie niekt\u00f3rzy uwa\u017caj\u0105, \u017ce wyzwolenia (<em>kaivalya<\/em>) nie osi\u0105ga si\u0119 dzi\u0119ki wy\u0142\u0105cznemu zadedykowaniu wiedzy o ja\u017ani (<em>\u0101tma-j\u00f1\u0101na<\/em>), poprzedzonej zaniechaniem wszelkich czyn\u00f3w. Wi\u0119c w jaki spos\u00f3b? Wyzwolenie osi\u0105ga si\u0119 dzi\u0119ki wiedzy powsta\u0142ej z ryt\u00f3w wedyjskich i brami\u0144skich (<em>\u015brauta, smarta<\/em>), poczynaj\u0105c od codziennej ofiary ogniowej (<em>agnihotra<\/em>). [Twierdz\u0105 oni:] \u201eoto konkluzja ca\u0142ej Gity\u201d, a na potwierdzenie cytuj\u0105 takie wypowiedzi jak:<br \/>\n\u201e<span style=\"color: #0000ff;\">Co wi\u0119cej, je\u015bli nie podejmiesz si\u0119 tej prawej wojny<\/span>\u201d (BhG 2.33);<br \/>\n\u201e<span style=\"color: #0000ff;\">Masz prawo jedynie do dzia\u0142ania<\/span>\u201d (BhG 2.47);<br \/>\n\u201e<span style=\"color: #0000ff;\">Dlatego ty zaiste spe\u0142niaj czyn<\/span>\u201d (BhG 4.15) itp.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>atra kecid \u0101hu\u1e25 \u2013 sarva-karma-sa\u1e43ny\u0101sa-p\u016brvak\u0101d \u0101tma-j\u00f1\u0101na-ni\u1e63\u1e6dh\u0101-m\u0101tr\u0101d eva keval\u0101t kaivalya\u1e43 na pr\u0101pyata eva<\/em> | <em>ki\u1e43 tarhi<\/em> ? <em>agnihotr\u0101di-\u015brauta-sm\u0101rta-karma-sahit\u0101t j\u00f1\u0101n\u0101t kaivalya-pr\u0101ptir iti sarv\u0101su g\u012bt\u0101su ni\u015bcito \u2019rtha iti<\/em> | <em>j\u00f1\u0101paka\u1e43 c\u0101hur asy\u0101rthasya<\/em> \u2013<br \/>\n<span style=\"color: #0000ff;\"><em>atha cet tvam ima\u1e43 dharmya\u1e43 sa\u1e43gr\u0101ma\u1e43 na kari\u1e63yasi<\/em><\/span> (BhG 2.33)<br \/>\n<span style=\"color: #0000ff;\"><em>karma\u1e47y ev\u0101dhik\u0101ras te<\/em><\/span> (BhG 2.47),<br \/>\n<span style=\"color: #0000ff;\"><em>kuru karmaiva tasm\u0101t tva\u1e43<\/em><\/span> (BhG 4.15) <em>ity \u0101di<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">W\u0105tpliwo\u015b\u0107, \u017ce ryty wedyjskie wi\u0105\u017c\u0105 si\u0119 z zadawaniem gwa\u0142tu i dlatego wiod\u0105 do bezprawia, nie jest podstawna. Dlaczego? Cho\u0107 powinno\u015b\u0107 wojownika wi\u0105\u017ce si\u0119 z wielkim okrucie\u0144stwem, gdy\u017c cechuje j\u0105 walka i przemoc nawet wzgl\u0119dem mistrz\u00f3w, braci czy syn\u00f3w, nie uznaje si\u0119 jej za bezprawie, gdy\u017c o jej zaniechaniu m\u00f3wi si\u0119: \u201e<span style=\"color: #0000ff;\">w\u00f3wczas w\u0142asne prawo i s\u0142aw\u0119 porzucisz, a grzech zyskasz<\/span>\u201d (BhG 2.33). Z tego jasno wynika, \u017ce dop\u00f3ki wype\u0142nia si\u0119 rytua\u0142y polecane \u017cywym istotom w Objawieniu, cho\u0107 wi\u0105\u017c\u0105 si\u0119 one z zadawaniem gwa\u0142tu zwierz\u0119tom, to nie s\u0105 one bezprawiem.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>hi\u1e43s\u0101di-yuktatv\u0101t vaidika\u1e43 karma adharm\u0101ya it\u012byam apy \u0101\u015ba\u1e45k\u0101 na k\u0101ry\u0101<\/em> | <em>katha\u1e43<\/em> ? <em>k\u1e63\u0101tra\u1e43 karma yuddha-lak\u1e63a\u1e47a\u1e43 guru-bhr\u0101t\u1e5b-putr\u0101di-hi\u1e43s\u0101-lak\u1e63a\u1e47am atyanta\u1e43 kr\u016bram api sva-dharma iti k\u1e5btv\u0101 n\u0101dharm\u0101ya<\/em> | <em>tad-akara\u1e47e ca tata\u1e25 <span style=\"color: #0000ff;\">sva-dharma\u1e43 k\u012brti\u1e43 ca hitv\u0101 p\u0101pam av\u0101psyasi<\/span> (BhG 2.33) <em>iti bruvat\u0101 y\u0101vaj j\u012bv\u0101di-\u015bruti-codit\u0101n\u0101\u1e43 pa\u015bv-\u0101di-hi\u1e43s\u0101-lak\u1e63a\u1e47\u0101n\u0101\u1e43 ca karma\u1e47\u0101\u1e43 pr\u0101g eva n\u0101dharmatvam iti suni\u015bcitam ukta\u1e43 bhavati \u2013 iti<\/em> |<\/em><\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Powy\u017cszy pogl\u0105d jest fa\u0142szywy, gdy\u017c [w tek\u015bcie Gity] wprowadzono podzia\u0142 na zadedykowanych wiedzy (<em>j\u00f1\u0101na<\/em>) i czynowi (<em>karman<\/em>), a tym samym przyjmuj\u0105cych dwa odmienne stanowiska intelektualne (<em>buddhi-dvaya<\/em>). Sankhja obja\u015bniaj\u0105ca najwy\u017csz\u0105 wiedz\u0119 o ja\u017ani wy\u0142o\u017cona jest przez Boga w tek\u015bcie [poczynaj\u0105c] od s\u0142\u00f3w: \u201e<span style=\"color: #0000ff;\">[Op\u0142akiwa\u0142e\u015b to], nad czym p\u0142aka\u0107 nie nale\u017cy<\/span>\u201d (BhG 2.11), a\u017c do: \u201e<span style=\"color: #0000ff;\">Ponadto, gdy rozwa\u017cysz w\u0142asny obowi\u0105zek<\/span>\u201d (BhG 2.31).<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>tad asat<\/em> | <em>j\u00f1\u0101na-karma-ni\u1e63\u1e6dhayor vibh\u0101ga-vacan\u0101d buddhi-dvay\u0101\u015brayayo\u1e25<\/em> | <span style=\"color: #0000ff;\"><em>a\u015bocy\u0101n <\/em><\/span>(BhG 2.11)<em> ity \u0101din\u0101 bhagavat\u0101 y\u0101vat <span style=\"color: #0000ff;\">svadharmam api c\u0101vek\u1e63ya <\/span><\/em>(BhG 2.31) <em>ity etad-antena granthena yat-param\u0101rth\u0101tma-tattva-nir\u016bpa\u1e47a\u1e43 k\u1e5btam, tat s\u0101\u1e43khyam<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Stanowisko, kt\u00f3re wynika z rozwa\u017ca\u0144 nad zagadnieniami tego dzia\u0142u i uwa\u017ca ja\u017a\u0144 za pozbawion\u0105 sprawczo\u015bci (<em>akart\u1e5b<\/em>), gdy\u017c uznaje nieistnienie narodzin i pozosta\u0142ych sze\u015bciu przemian (<em>\u1e63a\u1e0d-vikriy\u0101<\/em>), zwane jest stanowiskiem sankhji (<em>s\u0101\u1e43khya-buddhi<\/em>). M\u0119drcy, kt\u00f3rym odpowiada to stanowisko, nazywani s\u0105 sankhjajikami.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>tad-vi\u1e63ay\u0101 buddhir \u0101tmano janm\u0101di-\u1e63a\u1e0d-vikriy\u0101bh\u0101v\u0101d akart\u0101 \u0101tmeti prakara\u1e47\u0101rtha-nir\u016bpa\u1e47\u0101d y\u0101 j\u0101yate, s\u0101 s\u0101\u1e43khya-buddhi\u1e25<\/em> | <em>s\u0101 ye\u1e63\u0101\u1e43 j\u00f1\u0101nin\u0101m ucit\u0101 bhavati, te s\u0101\u1e43khy\u0101\u1e25 <\/em>|<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Joga natomiast poprzedza powstanie poprzedniego stanowiska. Cechuje si\u0119 sta\u0142\u0105 praktyk\u0105 d\u0105\u017cenia ku wyzwoleniu, poprzedzon\u0105 rozwa\u017caniem nad prawem i bezprawiem, wychodzi poza cielesno\u015b\u0107 i uwa\u017ca ja\u017a\u0144 za doznaj\u0105cego sprawc\u0119. Takie stanowisko zwane jest stanowiskiem jogi (<em>yoga-buddhi<\/em>), a d\u0105\u017c\u0105cy do spe\u0142nienia pragnie\u0144 (<em>kamin<\/em>), kt\u00f3rym odpowiada to stanowisko, nazywani s\u0105 joginami.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>etasy\u0101 buddher janmana\u1e25 pr\u0101k \u0101tmano deh\u0101di-vyatiriktatva-kart\u1e5btva-bhokt\u1e5btv\u0101dy-apek\u1e63o dharm\u0101dharma-viveka-p\u016brvako mok\u1e63a-s\u0101dhan\u0101nu\u1e63\u1e6dh\u0101na-lak\u1e63a\u1e47o yoga\u1e25 <\/em>| <em>tad-vi\u1e63ay\u0101 buddhi\u1e25 yoga-buddhi\u1e25<\/em> | <em>s\u0101 ye\u1e63\u0101\u1e43 karmi\u1e47\u0101m ucit\u0101 bhavati te yogina\u1e25<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">I tak B\u00f3g ukazuje dwa odr\u0119bne stanowiska intelektu: \u201e<span style=\"color: #0000ff;\">stanowisko to zosta\u0142o przedstawiona tobie w [kategoriach] sankhji, teraz pos\u0142uchaj o nim w [kategoriach] jogi<\/span>\u201d (BhG 2.39).<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>tath\u0101 ca bhagavat\u0101 vibhakte dve buddh\u012b nirdi\u1e63\u1e6de <span style=\"color: #0000ff;\">e\u1e63\u0101 te \u2019bhihit\u0101 s\u0101\u1e43khye buddhir yoge tv im\u0101\u1e43 \u015b\u1e5b\u1e47u <\/span><\/em>(BhG 2.39) <em>iti <\/em>|<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Spo\u015br\u00f3d nich wiar\u0119 opieraj\u0105c\u0105 si\u0119 na stanowisku sankhji, a osi\u0105gan\u0105 dzi\u0119ki wiedzy (<em>j\u00f1\u0101na-yoga<\/em>), opisze on jako przynale\u017cn\u0105 sankhjajikom: \u201e<span style=\"color: #0000ff;\">[w tym \u015bwiecie dwojaka jest wiara], kt\u00f3r\u0105 ja, istota Wedy, niegdy\u015b og\u0142osi\u0142em<\/span>\u201d (BhG 3.3 \u2013 parafraza). Nast\u0119pnie wiar\u0119 opieraj\u0105c\u0105 si\u0119 na stanowisku jogi, a osi\u0105gan\u0105 dzi\u0119ki czynowi (<em>karma-yoga<\/em>) opisze on: \u201e<span style=\"color: #0000ff;\">\u2026a jogini dzi\u0119ki czynowi<\/span>\u201d (BhG 3.3).<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>tayo\u015b ca s\u0101\u1e43khya-buddhy-\u0101\u015bray\u0101\u1e43 j\u00f1\u0101na-yogena ni\u1e63\u1e6dh\u0101\u1e43 s\u0101\u1e43khy\u0101n\u0101\u1e43 vibhakt\u0101\u1e43 vak\u1e63yati <span style=\"color: #0000ff;\">pur\u0101 ved\u0101tman\u0101 may\u0101 prokt\u0101 <\/span><\/em>(BhG 3.3)<em>iti<\/em> | <em>tath\u0101 ca yoga-buddhy-\u0101\u015bray\u0101\u1e43 karma-yogena ni\u1e63\u1e6dh\u0101\u1e43 vibhakt\u0101\u1e43 vak\u1e63yati \u2013 <span style=\"color: #0000ff;\">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;\">Zatem s\u0105 dwa rodzaje wiary przedstawione przez Boga: wiara w wiedz\u0119 i wiara w czyn. Opieraj\u0105 si\u0119 one na stanowisku sankhji i stanowisku jogi, a tym samym polegaj\u0105 [odpowiednio] na sprawczo\u015bci i jej braku (<em>kart\u1e5btva, akart\u1e5btva<\/em>), monizmie i pluralizmie (<em>ekatva, anekatva<\/em>). Dlatego rozumie si\u0119, \u017ce [stanowiska te] nie s\u0105 jednocze\u015bnie mo\u017cliwe do [pogodzenia] w jednym cz\u0142owieku.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>eva\u1e43 s\u0101\u1e43khya-buddhi\u1e43 yoga-buddhi\u1e43 ca \u0101\u015britya dve ni\u1e63\u1e6dhe vibhakte bhagavataiva ukte j\u00f1\u0101na-karma\u1e47o\u1e25 kart\u1e5btv\u0101kart\u1e5btvaikatv\u0101nekatva-buddhy-\u0101\u015brayayo\u1e25 yugapad-eka-puru\u1e63\u0101\u015brayatv\u0101sa\u1e43bhava\u1e43 pa\u015byat\u0101<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Podobny podzia\u0142 do wzmiankowanego [tutaj] ukazuje [tekst zwi\u0105zany z] <em>Brahman\u0105 stu \u015bcie\u017cek<\/em>: \u201e<span style=\"color: #0000ff;\">Pragn\u0105c tylko tego, jako swego domu, p\u0105tnik rozpoczyna w\u0119dr\u00f3wk\u0119<\/span>\u201d (B\u1e5bh-up, 4.4.22, KUDELSKA: 117). Oto ustanowione jest porzucenie wszelkich czyn\u00f3w, a pozosta\u0142a [cz\u0119\u015bci frazy uzupe\u0142nia]: \u201e<span style=\"color: #0000ff;\">Po c\u00f3\u017c nam potomstwo? dla nas ja\u017a\u0144 jest \u015bwiatem.<\/span>\u201d (B\u1e5bh-up 4.4.22, KUDELSKA: 118).<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>yath\u0101 etad-vibh\u0101ga-vacana\u1e43 tathaiva dar\u015bita\u1e43 \u015b\u0101tapath\u012bye br\u0101hma\u1e47e \u2013 <span style=\"color: #0000ff;\">etam eva pravr\u0101jino lokam icchanto br\u0101hma\u1e47\u0101\u1e25 pravrajanti<\/span><\/em> (B\u1e5bh-up, 4.4.22) <em>iti sarva-karma-sa\u1e43ny\u0101sa\u1e43 vidh\u0101ya tac-che\u1e63e\u1e47a <span style=\"color: #0000ff;\">ki\u1e43 prajay\u0101 kari\u1e63y\u0101mo ye\u1e63\u0101\u1e43 no \u2019yam \u0101tm\u0101ya\u1e43 loka\u1e25<\/span><\/em> (B\u1e5bh-up, 4.4.22) <em>iti<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Jest tam r\u00f3wnie\u017c powiedziane, w ust\u0119pie zaczynaj\u0105cym si\u0119 od s\u0142\u00f3w: \u201e<span style=\"color: #0000ff;\">on zapragn\u0105\u0142\u2026<\/span>\u201d (B\u1e5bh-up 1.4.17), \u017ce przed po\u015blubieniem \u017cony cz\u0142owiek o zwyk\u0142ej ja\u017ani powinien docieka\u0107 o prawie, a nast\u0119pnie wype\u0142nia\u0107 praktyki wiod\u0105ce ku trzem \u015bwiatom, czyli [zdoby\u0107] potomstwo (<em>putra<\/em>) oraz dwa rodzaje bogactwa (<em>vitta<\/em>): ludzkie (<em>m\u0101nu\u1e63a<\/em>) i boskie (<em>daiva<\/em>). W\u015br\u00f3d nich bogactwo ludzkie ma posta\u0107 czyn\u00f3w (<em>karman<\/em>) i wiedzie do osi\u0105gni\u0119cia \u015bwiata przodk\u00f3w, a wiedza (<em>vidy\u0101<\/em>) jest boskim bogactwem i wiedzie do osi\u0105gni\u0119cia \u015bwiata bog\u00f3w. Dlatego jedynie dla os\u00f3b niewiedz\u0105cych, [motywowanych] pragnieniami, zalecane s\u0105 wszelkie czyny, pocz\u0105wszy od ryt\u00f3w wedyjskich (<em>\u015brauta<\/em>).<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\">\u00a0<em>tatraiva ca pr\u0101g d\u0101ra-parigrah\u0101t puru\u1e63a \u0101tmo pr\u0101k\u1e5bto dharma-jij\u00f1\u0101sottara-k\u0101la\u1e43 loka-traya-s\u0101dhanam putra\u1e43 dvi-prak\u0101ra\u1e43 ca vitta\u1e43 m\u0101nu\u1e63a\u1e43 daiva\u1e41 ca<\/em> | <em>tatra m\u0101nu\u1e63a\u1e43 vitta\u1e41 karma-r\u016bpa\u1e43 pit\u1e5b-loka-pr\u0101pti-s\u0101dhana\u1e43 vidy\u0101\u1e43 ca daiva\u1e43 vitta\u1e43 deva-loka-pr\u0101pti-s\u0101dhanam<\/em> | <span style=\"color: #0000ff;\"><em>so \u2019k\u0101mayata<\/em><\/span> (B\u1e5bh-up 1.4.17) <em>iti avidy\u0101-k\u0101mavata eva sarv\u0101\u1e47i karm\u0101\u1e47i \u015braut\u0101d\u012bni dar\u015bit\u0101ni <\/em>|<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">\u201e<span style=\"color: #0000ff;\">Je wszystkie porzuciwszy<\/span>\u201d (B\u1e5bh-up 3.5.1), \u201e<span style=\"color: #0000ff;\">rozpoczynaj\u0105 w\u0119dr\u00f3wk\u0119<\/span>\u201d (B\u1e5bh-up 4.4.22). Porzucenie oznacza, \u017ce pragn\u0105 jedynie \u015bwiata ja\u017ani \u2013 tak ustanawiana jest bezpragnieniowo\u015b\u0107. Gdyby B\u00f3g postulowa\u0142 fuzj\u0119 rytua\u0142\u00f3w wedyjskich i wiedzy, w\u00f3wczas powy\u017cszy podzia\u0142 nie mia\u0142by racji bytu.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><span style=\"color: #0000ff;\"><em>tebhyo vyutth\u0101ya <\/em><\/span>(B\u1e5bh-up 3.5.1)<em>, <span style=\"color: #0000ff;\">pravrajanti<\/span><\/em> (B\u1e5bh-up 4.4.22) <em>iti vyutth\u0101nam \u0101tm\u0101nam eva lokam icchato \u2019k\u0101masya vihitam <\/em>| <em>tad etad vibh\u0101ga-vacanam anupapanna\u1e43 sy\u0101d yadi \u015brauta-karma-j\u00f1\u0101nayo\u1e25 samuccayo \u2019bhipreta\u1e25 sy\u0101d bhagavata\u1e25<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">R\u00f3wnie\u017c nie na miejscu by\u0142oby pytanie Ard\u017auny zaczynaj\u0105ce si\u0119 od frazy: \u201e<span style=\"color: #0000ff;\">je\u015bli [wiedza] lepsza jest od czynu\u2026<\/span>\u201d (BhG 3.1). Je\u015bli B\u00f3g wcze\u015bniej nie powiedzia\u0142by o niemo\u017cliwo\u015bci praktykowania przez jedn\u0105 osob\u0119 [\u015bcie\u017cki] rozumu i czynu, jak Ard\u017auna m\u00f3g\u0142by b\u0142\u0119dnie przypisywa\u0107 mu nieus\u0142yszan\u0105 [wypowied\u017a] o wy\u017cszo\u015bci rozumu nad czynem? B\u0142\u0119dna zaiste [by\u0142aby wypowied\u017a]: \u201e<span style=\"color: #0000ff;\">je\u015bli uwa\u017casz, \u017ce rozum lepszy jest od czynu\u2026<\/span>\u201d (BhG 3.1).<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>na c\u0101rjunasya pra\u015bna upapanno bhavati <span style=\"color: #0000ff;\">jy\u0101yas\u012b cet karma\u1e47as te<\/span><\/em> (BhG 3.1) <em>ity \u0101di\u1e25<\/em> | <em>eka-puru\u1e63\u0101nu\u1e63\u1e6dheyatv\u0101sa\u1e43bhava\u1e43 buddhi-karma\u1e47o\u1e25 bhagavat\u0101 p\u016brvam anukta\u1e43 katham arjuno \u2019\u015bruta\u1e43 buddhe\u1e25 ca karma\u1e47o jy\u0101yastva\u1e43 bhagavaty adhy\u0101ropayen m\u1e5b\u1e63aiva <span style=\"color: #0000ff;\">jy\u0101yas\u012b cet karma\u1e47as te mat\u0101 buddhi\u1e25 <\/span><\/em>(BhG 3.1) <em>iti<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Co wi\u0119cej, je\u015bli by\u0142aby postulowana jedno\u015b\u0107 rozumu i czynu dla wszystkich, by\u0142aby postulowana r\u00f3wnie\u017c dla Ard\u017auny. Jakby m\u00f3g\u0142 on w\u00f3wczas pyta\u0107: \u201e<span style=\"color: #0000ff;\">kt\u00f3re z nich jest dobrem, to jedno stanowczo mi powiedz<\/span>\u201d (BhG 5.1). Gdyby zosta\u0142 ju\u017c poinstruowany co do [konieczno\u015bci stosowania] obu [dr\u00f3g], czy m\u00f3g\u0142by pyta\u0107 o inny przedmiot? Gdy lekarz zaleca spo\u017cycie s\u0142odkiego i ch\u0142odz\u0105cego [lekarstwa] w celu u\u015bmierzenia ognistej konstytucji cielesnej (<em>pitta<\/em>), nie na miejscu jest pytanie: \u201epowiedz mi o innym od tych dw\u00f3ch sposobie u\u015bmierzenia ognistej konstytucji\u201d.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>ki\u1e43 ca \u2013 yadi buddhi-karma\u1e47o\u1e25 sarve\u1e63\u0101\u1e43 samuccaya ukta\u1e25 sy\u0101t arjunasy\u0101pi sa ukta eveti, <span style=\"color: #0000ff;\">yac chr\u0101ya etayor eka\u1e43 tan me br\u016bhi suni\u015bcitam <\/span><\/em>(BhG 5.1) <em>iti katham ubhayor upade\u015be sati anyatara-vi\u1e63aya eva pra\u015bna\u1e25 sy\u0101t<\/em> ? <em>na hi pitta-pra\u015baman\u0101rthina\u1e25 vaidyena madhura\u1e43 \u015b\u012btala\u1e43 ca bhoktavyam ity upadi\u1e63\u1e6de tayor anyatarat-pitta-pra\u015bamana-k\u0101ra\u1e47a\u1e43 br\u016bhi iti pra\u015bna\u1e25 sa\u1e43bhavati<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Gdy nawet przyjmiemy, \u017ce pytanie Ard\u017auny ma \u017ar\u00f3d\u0142o w niepewno\u015bci co do rozwa\u017conego znaczenia wypowiedzi zawartej w s\u0142owach Boga, to odpowied\u017a Boga nie przyjmuje postaci pytania: \u201ewyja\u015bni\u0142em po\u0142\u0105czenie rozumu i czynu, dlaczego wi\u0119c jeste\u015b skonfundowany?\u201d Co wi\u0119cej odpowied\u017a nie jest niezgodna z pytaniem: \u201e<span style=\"color: #0000ff;\">Przecie\u017c wcze\u015bniej obja\u015bni\u0142em dwa stanowiska<\/span>\u201d (BhG 3.3) \u2013 wypowied\u017a z nim wsp\u00f3\u0142brzmi.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>ath\u0101rjunasya bhagavad-ukta-vacan\u0101rtha-vivek\u0101navadh\u0101ra\u1e47a-nimitta\u1e25 pra\u015bna\u1e25 kalpyeta, tath\u0101pi bhagavat\u0101 pra\u015bn\u0101nur\u016bpa\u1e43 prativacana\u1e43 deya\u1e43 \u2013 may\u0101 buddhi-karma\u1e47o\u1e25 samuccaya ukta\u1e25 kim artham ittha\u1e43 tva\u1e43 bhr\u0101nto \u2019si \u2013 iti<\/em> | <em>na tu puna\u1e25 prativacanam ananur\u016bpa\u1e43 p\u1e5b\u1e63\u1e6d\u0101d anyad eva <span style=\"color: #0000ff;\">dve ni\u1e63\u1e6dh\u0101 may\u0101 pur\u0101 prokt\u0101<\/span> (BhG 3.3) iti vaktu\u1e43 yuktam <\/em>|<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Do kontekstu podzia\u0142u [na czyn i wiedz\u0119] zupe\u0142nie nie pasuje r\u00f3wnie\u017c po\u0142\u0105czenie rozumu (<em>buddhi<\/em>) z rytami brami\u0144skimi (<em>sm\u0101rta-karman<\/em>). Dlaczego? Wojna jako ryt brami\u0144ski jest obowi\u0105zkiem wojownika. Z wiedz\u0105 o tym nie wsp\u00f3\u0142gra krytyka: \u201e<span style=\"color: #0000ff;\">Czemu nak\u0142aniasz mnie do tych okropnych czyn\u00f3w?<\/span>\u201d (BhG 3.1).<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>n\u0101pi sm\u0101rtenaiva karma\u1e47\u0101 buddhe\u1e25 samuccaye abhiprete vibh\u0101ga-vacan\u0101di sarvam upapananam<\/em> | <em>ki\u1e43 ca \u2013 k\u1e63atriyasya yuddha\u1e43 sm\u0101rta\u1e43 karma sva-dharma iti j\u0101nata\u1e25 <span style=\"color: #0000ff;\">tat ki\u1e43 karma\u1e47i ghoro m\u0101\u1e43 niyojayasi <\/span><\/em>(BhG 3.1) <em>ity up\u0101lambho \u2019nupapanna\u1e25<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Z powy\u017cszych powod\u00f3w nikt nie mo\u017ce wykaza\u0107, \u017ce w tek\u015bcie Gity, nawet w niewielkim stopniu, ma miejsce po\u0142\u0105czenie wiedzy z czynem ryt\u00f3w wedyjskich czy brami\u0144skich.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>tasm\u0101d g\u012bt\u0101-\u015b\u0101stre \u012b\u1e63an-m\u0101tre\u1e47\u0101pi \u015brautena sm\u0101rtena v\u0101 karma\u1e47\u0101 \u0101tma-j\u00f1\u0101nasya samuccayo na kenacid dar\u015bayitu\u1e43 \u015bakya\u1e25<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Je\u015bli kto\u015b z powodu niewiedzy, po\u017c\u0105dania czy innych z\u0142ych pobudek wykonywa\u0142 czyny, ale dzi\u0119ki ofiarom, ja\u0142mu\u017cnie czy ascezie oczy\u015bci\u0142 swe jestestwo i osi\u0105gn\u0105\u0142 wiedz\u0119 dotycz\u0105c\u0105 najwy\u017cszej prawdy [i rozumie]: \u201eto wszystko jest zaiste jednym nieaktywnym brahmanem\u201d, w\u00f3wczas cho\u0107 dzia\u0142a w sferze pow\u015bci\u0105gni\u0119cia (<em>niv\u1e5btta<\/em>), maj\u0105c na wzgl\u0119dzie dobro \u015bwiata, powinien spe\u0142nia\u0107 czyny z wcze\u015bniejszym zapa\u0142em odpowiednio do zaanga\u017cowania. Czyny tak czyni\u0105cego, cho\u0107 zdaj\u0105 si\u0119 by\u0107 zwyk\u0142ymi, nie s\u0105 takimi, gdy\u017c wynikaj\u0105 z rozumu.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>yasya tv aj\u00f1\u0101n\u0101t r\u0101g\u0101di-do\u1e63ato v\u0101 karma\u1e47i prav\u1e5bttasya yaj\u00f1ena d\u0101nena tapas\u0101 v\u0101 vi\u015buddha-sattvasya j\u00f1\u0101nam utpanna\u1e43 param\u0101rtha-tattva-vi\u1e63ayam ekam eveda\u1e43 sarva\u1e43 brahma akart\u1e5b ca iti, tasya karma\u1e47i karma-prayojane ca niv\u1e5btte \u2019pi loka-sa\u1e43grah\u0101rtha\u1e43 yatna-p\u016brva\u1e43 yath\u0101 prav\u1e5btta\u1e25, tathaiva karma\u1e47i prav\u1e5bttasya yat prav\u1e5btti-r\u016bpa\u1e43 d\u1e5b\u015byate na tat karma yena buddhe\u1e25 samuccaya\u1e25 sy\u0101t<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Tak jak B\u00f3g Wasudewa nie \u0142\u0105czy wype\u0142niania obowi\u0105zk\u00f3w wojownika z [praktyk\u0105] wiedzy czy [pragnieniem osi\u0105gni\u0119cia] cel\u00f3w \u017cywota ludzkiego, podobnie [wype\u0142niaj\u0105 powinno\u015bci] m\u0119drcy, jak on wyzbyci Uto\u017csamienia (<em>aha\u1e41k\u0101ra<\/em>) i niepragn\u0105cy owoc\u00f3w. Znawca prawdy nie my\u015bli: \u201eto ja dzia\u0142am\u201d, ani nie pragnie owocu.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>yath\u0101 bhagavato v\u0101sudevasya k\u1e63atra-dharma-ce\u1e63\u1e6dita\u1e43 na j\u00f1\u0101nena samucc\u012byate puru\u1e63\u0101rtha-siddhaye, tadvat tat-phal\u0101bhisa\u1e43dhy-aha\u1e43k\u0101r\u0101bh\u0101vasya tulyatv\u0101d vidu\u1e63a\u1e25<\/em> | <em>tattvavin n\u0101ha\u1e43 karom\u012bti manyate, na ca tat-phalam abhisandhatte<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Gdy [bramin] utrzymuj\u0105cy ogie\u0144 pragnie niebios i w tym celu wype\u0142nia nacechowane dzia\u0142aniem powinno\u015bci, jak codzienna ofiara ogniowa (<em>agnihotra<\/em>), w\u00f3wczas s\u0105 to ryty wynikaj\u0105ce z pragnie\u0144 (<em>k\u0101mya<\/em>). Gdy ryty te s\u0105 w po\u0142owie dokonane, a jego pragnienie zostanie zniszczone, ryty te, jak codzienna ofiara ogniowa, cho\u0107 s\u0105 wype\u0142niane, nie maj\u0105 ju\u017c d\u0142u\u017cej charakteru ryt\u00f3w wynikaj\u0105cych z pragnie\u0144 (<em>k\u0101mya<\/em>). W zwi\u0105zku z tym B\u00f3g poucza: \u201e<span style=\"color: #0000ff;\">cho\u0107 dzia\u0142a, nie plami si\u0119<\/span>\u201d (BhG 5.7), \u201e<span style=\"color: #0000ff;\">nie dzia\u0142a i si\u0119 nie plami<\/span>\u201d (BhG 13.31).<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>yath\u0101 ca svarg\u0101di-k\u0101m\u0101rthino \u2019gnihotr\u0101di-karma-lak\u1e63a\u1e47a<a href=\"#_ftn1\" name=\"_ftnref1\"><strong>[1]<\/strong><\/a>-dharm\u0101nu\u1e63\u1e6dh\u0101n\u0101ya \u0101hit\u0101gne\u1e25 k\u0101mye eva agnihotr\u0101dau prav\u1e5bttasya sami-k\u1e5bte vina\u1e63\u1e6de \u2019pi k\u0101me tad eva agnihotr\u0101dy anuti\u1e63\u1e6dhato \u2019pi na tat-k\u0101myam agnihotr\u0101di bhavati<\/em> | <em>tath\u0101 ca dar\u015bayati bhagav\u0101n \u2013 <span style=\"color: #0000ff;\">kurvann api na lipyate <\/span><\/em>(BhG 5.7),<span style=\"color: #0000ff;\"><em> na karoti na lipyate <\/em><\/span>(BhG 13.31) <em>iti tatra tatra<\/em> ||<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Odno\u015bnie oznajmie\u0144 takich jak:<br \/>\n\u201e<span style=\"color: #0000ff;\">[spe\u0142niaj czyn], wcze\u015bniej przez staro\u017cytnych czyniony<\/span>\u201d (BhG 4.15),<br \/>\n\u201e<span style=\"color: #0000ff;\">zaiste D\u017aanaka i inni w\u0142a\u015bnie dzi\u0119ki czynowi doskona\u0142o\u015b\u0107 osi\u0105gn\u0119li<\/span>\u201d (BhG 3.20), nale\u017cy rozdzieli\u0107 ich rozumienie. W jaki spos\u00f3b?<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>yac ca <span style=\"color: #0000ff;\">p\u016brvai\u1e25 p\u016brvatara\u1e43 k\u1e5bta\u1e43 <\/span><\/em>(BhG 4.15),<span style=\"color: #0000ff;\"><em> karma\u1e47aiva hi sa\u1e43siddhim \u0101sthit\u0101 janak\u0101daya\u1e25 <\/em><\/span>(BhG 3.20) <em>iti, tat tu pravibhajya vij\u00f1eyam<\/em> | <em>tat katha\u1e43?<\/em><\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Je\u015bli wcze\u015bniejsi [wieszczowie] tacy jak D\u017aanaka byli znawcami prawdy, to wype\u0142niali rytualne obowi\u0105zki dla pomy\u015blno\u015bci \u015bwiata, a doskona\u0142o\u015b\u0107 osi\u0105gn\u0119li dzi\u0119ki wiedzy: \u201e<span style=\"color: #0000ff;\">To przymioty w przymiotach dzia\u0142aj\u0105<\/span>\u201d (BhG 3.28). Cho\u0107 wyrzekli si\u0119 czynu, doskona\u0142o\u015b\u0107 osi\u0105gn\u0119li nie porzucaj\u0105c jego wykonywania, zatem nie wyrzekli si\u0119 dzia\u0142ania \u2013 tak to nale\u017cy rozumie\u0107.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>yadi t\u0101vat p\u016brve janak\u0101daya\u1e25 tattva-vido \u2019pi prav\u1e5btta-karm\u0101\u1e47a\u1e25 syu\u1e25, te loka-sa\u1e43grah\u0101rtha\u1e43 <span style=\"color: #0000ff;\">gu\u1e47\u0101 gu\u1e47e\u1e63u vartante <\/span><\/em>(BhG 3.28) <em>iti j\u00f1\u0101nenaiva sa\u1e43siddhim \u0101sthit\u0101\u1e25, karma-sa\u1e43ny\u0101se pr\u0101pte \u2019pi karma\u1e47\u0101 sahaiva sa\u1e43siddhim \u0101sthit\u0101\u1e25, na karma-sa\u1e43ny\u0101sa\u1e43 k\u1e5btavanta ity artha\u1e25<\/em> |<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">W przypadku gdy nie byli oni znawcami prawdy, [fraz\u0119] nale\u017cy obja\u015bni\u0107: \u201eD\u017aanaka i inni osi\u0105gn\u0119li doskona\u0142o\u015b\u0107 \u2013 czyli oczyszczenie jestestwa (<em>sattva-\u015buddhi<\/em>) lub o\u015bwiecenie (<em>j<\/em><em>\u00f1\u0101notpatti<\/em>) dzi\u0119ki czynom po\u015bwi\u0119conym Bogu, maj\u0105cym posta\u0107 duchowej praktyki (<em>s\u0101dhana<\/em>). Do tego odnosi si\u0119 B\u00f3g, gdy m\u00f3wi:<br \/>\n\u201e<span style=\"color: #0000ff;\">wykonuj\u0105 czyny dla oczyszczenia jestestwa<\/span>\u201d (BhG 5.11),<br \/>\n\u201e<span style=\"color: #0000ff;\">gdy cz\u0142owiek uczci go swym czynem, osi\u0105ga doskona\u0142o\u015b\u0107<\/span>\u201d (BhG 18.46).<br \/>\nA powiedziawszy o osi\u0105ganiu doskona\u0142o\u015bci, ponownie [tekst] wyja\u015bnia sta\u0142o\u015b\u0107 w wiedzy: \u201e<span style=\"color: #0000ff;\">[dowiedz si\u0119 ode mnie] jak ten, kt\u00f3ry osi\u0105gn\u0105\u0142 doskona\u0142o\u015b\u0107, osi\u0105ga te\u017c brahmana<\/span>\u201d (BhG 18.50).<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>atha na te tattva-vida\u1e25<\/em> | <em>\u012b\u015bvara-samarpitena karma\u1e47\u0101 s\u0101dhana-bh\u016btena sa\u1e43siddhi\u1e43 sattva-\u015buddhim, j\u00f1\u0101notpatti-lak\u1e63a\u1e47\u0101\u1e43 v\u0101 sa\u1e43siddhim, \u0101sthit\u0101 janak\u0101daya iti vy\u0101khyeyam <\/em>| <em>etam ev\u0101rtha\u1e43 vak\u1e63yati bhagav\u0101n <span style=\"color: #0000ff;\">sattva-\u015buddhaye karma kurvanti <\/span><\/em>(BhG 5.11) <em>iti<\/em> | <span style=\"color: #0000ff;\"><em>sva-karma\u1e47\u0101 tam abhyarcya siddhi\u1e43 vindati m\u0101nava\u1e25 <\/em><\/span>(BhG 18.46) <em>ity uktv\u0101 siddhi\u1e43 pr\u0101ptasya punar j\u00f1\u0101na-ni\u1e63\u1e6dh\u0101\u1e43 vak\u1e63yati \u2013 <span style=\"color: #0000ff;\">siddhi\u1e43 pr\u0101pto yath\u0101 brahma <\/span><\/em>(BhG 18.50) <em>ity \u0101din\u0101<\/em> ||<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">Dlatego wed\u0142ug tekstu Gity wyzwolenie osi\u0105gane jest jedynie dzi\u0119ki wiedzy o prawdzie, a nie dzi\u0119ki [wiedzy] zmieszanej z czynem \u2013 oto ostateczna konkluzja. A \u017ce taka ona jest, b\u0119dziemy ukazywa\u0107 w r\u00f3\u017cnych miejscach zgodnie ze znaczeniem.<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\"><em>tasm\u0101d g\u012bt\u0101-\u015b\u0101stre keval\u0101d eva tattva-j\u00f1\u0101n\u0101n mok\u1e63a-pr\u0101pti\u1e25 na karma-samuccit\u0101t iti ni\u015bcito \u2019rtha\u1e25<\/em> | <em>yath\u0101 c\u0101yam artha\u1e25, tath\u0101 prakara\u1e47a\u015bo vibhajya tatra tatra dar\u015bayi\u1e63y\u0101ma\u1e25<\/em> ||<\/td>\n<\/tr>\n<tr>\n<td width=\"480\">\n<p style=\"text-align: justify;\">xxx<\/p>\n<\/td>\n<td width=\"20\"><\/td>\n<td width=\"480\">\n<hr \/>\n<p><a href=\"#_ftnref1\" name=\"_ftn1\">[1]<\/a> &#8211;<em>k\u0101ma-s\u0101dhan\u0101ru\u1e63\u1e6dh\u0101n\u0101y<\/em><\/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>tam eva\u1e43 deh\u0101tmanor y\u0101th\u0101tmya-j\u00f1\u0101na-nimitta-\u015bok\u0101vi\u1e63\u1e6da\u1e43 deh\u0101tirikt\u0101tma-j\u00f1\u0101na-nimitta\u1e43 ca dharm\u0101dharmau bh\u0101\u1e63am\u0101\u1e47a\u1e43 paraspara\u1e43 viruddha-gu\u1e47\u0101nvitam ubhayo\u1e25 senayor yuddh\u0101ya udyuktayor madhye akasm\u0101n nirudyoga\u1e43 p\u0101rtham \u0101lokya parama-puru\u1e63a\u1e25 prahasann ivedam uv\u0101ca | p\u0101rtha\u1e43 prahasann iva parih\u0101sa-v\u0101kya\u1e43 vadann iva \u0101tma-param\u0101tma-y\u0101th\u0101tmya-tat-pr\u0101pty-up\u0101ya-bh\u016bta-karma-yoga-j\u00f1\u0101na-yoga-bhakti-yoga-gocaram | na tv ev\u0101ha\u1e43 j\u0101tu n\u0101sam [g\u012bt\u0101 2.12] ity \u0101rabhya aha\u1e43 tv\u0101 sarva-p\u0101pebhyo mok\u1e63ayi\u1e63y\u0101mi m\u0101 \u015buca\u1e25 [g\u012bt\u0101 18.66] ity etad-antam uv\u0101ca ity artha\u1e25<\/p>\n<p><div class=\"jwts_clearfix\">&nbsp;<\/div><\/div><div class=\"jwts_tabbertab\" title=\"Madhva\"><h2><a href=\"#Madhva\">Madhva<\/a><\/h2><\/p>\n<p>brak komentarza a\u017c do BhG 2.11<\/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>tata\u1e25 ki\u1e43 v\u1e5bttam ity apek\u1e63\u0101y\u0101m \u0101ha tam uv\u0101ceti | prahasann iva prasanna-mukha\u1e25 sann 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>eva\u1e43 yuddham upek\u1e63itavaty apy arjune bhagav\u0101n nopek\u1e63itav\u0101n iti dh\u1e5btar\u0101\u1e63\u1e6dra-dur\u0101\u015b\u0101-nir\u0101s\u0101y\u0101 'ha tam uv\u0101ceti | senayor ubhayor madhye yuddhodyamen\u0101gatya tad-virodhina\u1e43 vi\u1e63\u0101da\u1e43 moha\u1e43 pr\u0101pnuvanta\u1e43 tam arjuna\u1e43 prahasann iv\u0101nucit\u0101c\u0101ra\u1e47a-prak\u0101\u015banena lajj\u0101mbudhau majjayann iva h\u1e5b\u1e63\u012bke\u015ba\u1e25 sarv\u0101ntary\u0101m\u012b bhagav\u0101n ida\u1e43 vak\u1e63yam\u0101\u1e47am a\u015bocy\u0101n ity \u0101di vaca\u1e25 parama-gambh\u012br\u0101rtham anucit\u0101cara\u1e47a-prak\u0101\u015bakam uktav\u0101n na t\u201dpek\u1e63itav\u0101n ity artha\u1e25 |<br \/>\nanucit\u0101cara\u1e47a-prak\u0101\u015banena lajjotp\u0101dana\u1e43 prah\u0101sa\u1e25 | lajj\u0101 ca du\u1e25kh\u0101tmiketi dve\u1e63a-vi\u1e63aya eva sa mukhya\u1e25 | arjunasya tu bhagavat-k\u1e5bp\u0101-vi\u1e63ayatv\u0101d anucit\u0101cara\u1e47a-prak\u0101\u015banasya ca vivekotpatti-hetutv\u0101d eka-dal\u0101bh\u0101vena gau\u1e47a ev\u0101ya\u1e43 prah\u0101sa iti kathayitum iva-\u015babda\u1e25 | lajj\u0101m utp\u0101dayitum iva vivkam utp\u0101dayitum arjunasy\u0101nucit\u0101cara\u1e47a\u1e43 bhagavat\u0101 prak\u0101\u015byate | lajjotpattis tu n\u0101ntar\u012byakatay\u0101stu m\u0101stu veti na vivak\u1e63iteti bh\u0101va\u1e25 |<br \/>\nyadi hi yuddh\u0101rambh\u0101t pr\u0101g eva sthito yuddham upek\u1e63eta tad\u0101 n\u0101nucita\u1e43 kury\u0101t | mahat\u0101 sa\u1e43rambhe\u1e47a tu yuddha-bh\u016bm\u0101v \u0101gatya tad-upek\u1e63a\u1e47am at\u012bv\u0101nucitam iti kathayitu\u1e43 senayor ity \u0101di-vi\u015be\u1e63a\u1e47am | etac c\u0101\u015bocy\u0101nity\u0101dau spa\u1e63\u1e6da\u1e43 bhavi\u1e63yati<\/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>aho tv\u0101py et\u0101v\u0101n khalv aviveka iti sakhya-bh\u0101vena ta\u1e43 prahasan anaucitya-prak\u0101\u015bena lajj\u0101mbudhau nimajjayan iveti tad\u0101n\u012b\u1e43 \u015bi\u1e63ya-bh\u0101va\u1e43 pr\u0101pte tasmin h\u0101syam anucitam ity adharo\u1e63\u1e6dha-niku\u00f1canena h\u0101syam \u0101v\u1e5b\u1e47va\u1e43\u015b cety artha\u1e25 | h\u1e5b\u1e63\u012bke\u015ba iti p\u016brva\u1e43 prem\u0101iv\u0101rjuna-v\u0101\u1e45-niyamyo 'pi s\u0101mpratam arjuna-hita-k\u0101ritv\u0101t prem\u1e47aiv\u0101rjuna-mano-niyant\u0101pi bhavat\u012bti bh\u0101va\u1e25 | senayor ubhayor madhe ity arjunasya vi\u1e63\u0101do bhagavat\u0101 prabodha\u015b ca ubh\u0101bhy\u0101\u1e43 sen\u0101bhy\u0101\u1e43 s\u0101m\u0101nyato d\u1e5b\u1e63\u1e6da eveti 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>vya\u1e45gam artha\u1e43 prak\u0101\u015bayann \u0101ha tam uv\u0101ceti ta\u1e43 vi\u1e63\u012bdantam arjuna\u1e43 prati h\u1e5b\u1e63\u012bke\u015bo bhagav\u0101n a\u015bocy\u0101n ity \u0101dikam atigambh\u012br\u0101rtha\u1e43 vacanam uv\u0101ca | ahotav\u0101p\u012bd\u1e5bg viveka\u1e25 iti sakhya-bh\u0101vena prahasan | anaucitya-bh\u0101\u1e63itvena trap\u0101-sindhau nimajjayan ity artha\u1e25 | iveti tadaiva \u015bi\u1e63yat\u0101\u1e43 pr\u0101pte tasmin h\u0101s\u0101naucity\u0101d\u012b\u1e63ad adharoll\u0101sa\u1e43 kurvann ity artha\u1e25 | arjunasya vi\u1e63\u0101do bhagavat\u0101 tasyopade\u015ba\u015b ca sarva-s\u0101k\u1e63ika iti bodhayitu\u1e43 senayor ubhayor ity etat<\/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('#hideslide2p707',500);\">t\u0142umaczenia<\/a><\/div><\/div><div class=\"wts_slidewrapper sliderwrapper2\" id=\"hideslide2p707\"><\/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>W\u00f3wczas do niego, opanowanego zw\u0105tpieniem po\u015brodku dwuch wojsk, \u2014 rzek\u0142 Hriszike\u015ba, jakby z u\u015bmiechem, Bharato, te s\u0142owa,<\/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>Lecz gdy tak mi\u0119dzy dwoma wojskami traci\u0142 swe m\u0119stwo, Krszna rzek\u0142 do\u0144 z u\u015bmiechem na ustach:<\/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>A Szri Kriszna, o Bharato, do siedz\u0105cego tak w zgn\u0119bieniu, pomi\u0119dzy dwoma hufcami wojsk, z lekkim przem\u00f3wi\u0142 u\u015bmiechem:<\/p>\n<p><div class=\"jwts_clearfix\">&nbsp;<\/div><\/div><div class=\"jwts_tabbertab\" title=\"Sachse\"><h2><a href=\"#Sachse\">Sachse<\/a><\/h2><br \/>\nI kiedy sta\u0142 tak, smutny,<br \/>\npo\u015brodku obu wojsk, Bharato,<br \/>\nPan Zmys\u0142\u00f3w przem\u00f3wi\u0142 do\u0144 z u\u015bmiechem<br \/>\ntymi s\u0142owy.<\/p>\n<p><div class=\"jwts_clearfix\">&nbsp;<\/div><\/div><div class=\"jwts_tabbertab\" title=\"Kudelska\"><h2><a href=\"#Kudelska\">Kudelska<\/a><\/h2><br \/>\nGdy sta\u0142 tak zrozpaczony, Bharato, pomi\u0119dzy dwiema armiami,<br \/>\nKriszna u\u015bmiechn\u0105\u0142 si\u0119 lekko i w te s\u0142owa przem\u00f3wi\u0142:<\/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>I ozwa\u0142 si\u0119 W\u0142adca Zmys\u0142\u00f3w jakby z u\u015bmiechem, Bharato,<br \/>\nDo niego, gdy tak rozpacza\u0142 po\u015br\u00f3d wojsk obu, w te s\u0142owa:<\/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>I zamilk\u0142. Wtedy Kryszna z u\u015bmiechem przem\u00f3wi\u0142:<\/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>Jemu odrzek\u0142 Zmys\u0142\u00f3w W\u0142adca, rad jak gdyby, o Bharato,<br \/>\nPomi\u0119dzy armiami dwoma \u2013 zrozpaczonemu \u2013 te s\u0142owa:\u201d<\/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>Stoj\u0105c po\u015br\u00f3d obu armii,<br \/>\nlekko \u015bmiej\u0105c si\u0119, Pan Zmys\u0142\u00f3w,<br \/>\nzgn\u0119bionemu rzek\u0142 te s\u0142owa,<br \/>\ngdy rozpacza\u0142, o Bharato.<\/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>tam uv\u0101ca h\u1e5b\u1e63\u012bke\u015ba\u1e25 prahasann iva bh\u0101rata senayor ubhayor madhye vi\u1e63\u012bdantam ida\u1e43 vaca\u1e25 \u00a0 analiza analiza syntaktyczna he bh\u0101rata (o potomku Bharaty!), ubhayo\u1e25 (obu) sen\u0101yo\u1e25 (armii) madhye (w \u015brodku) prahasan iva (jakby pod\u015bmiewuj\u0105cy si\u0119) h\u1e5b\u1e63\u012bke\u015ba\u1e25 (Hryszike\u015ba) tam(do tego) vi\u1e63\u012bdantam (do rozpaczaj\u0105cego) [arjunam] (do Ard\u017auny) idam (to) vaca\u1e25 (s\u0142owo) uv\u0101ca (powiedzia\u0142). &nbsp;analiza gramatyczna tam \u2013 tat sn. [&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-707","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\/707","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=707"}],"version-history":[{"count":33,"href":"https:\/\/www.blog.bhagavadgita.eu\/index.php?rest_route=\/wp\/v2\/posts\/707\/revisions"}],"predecessor-version":[{"id":8875,"href":"https:\/\/www.blog.bhagavadgita.eu\/index.php?rest_route=\/wp\/v2\/posts\/707\/revisions\/8875"}],"wp:attachment":[{"href":"https:\/\/www.blog.bhagavadgita.eu\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=707"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.blog.bhagavadgita.eu\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=707"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.blog.bhagavadgita.eu\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=707"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}