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TEXT 6

TEXT 6

Tekst

Text

ajo ’pi sann avyayātmā
bhūtānām īśvaro ’pi san
prakṛtiṁ svām adhiṣṭhāya
sambhavāmy ātma-māyayā
ajo ’pi sann avyayātmā
bhūtānām īśvaro ’pi san
prakṛtiṁ svām adhiṣṭhāya
sambhavāmy ātma-māyayā

Synonyms

Synonyms

ajaḥ — ufødt; api — skønt; san — Jeg er; avyaya — med en uforgængelig; ātmā — krop; bhūtānām — over alle dem, der er født; īśvaraḥ — den Højeste Herre; api — skønt; san — Jeg er; prakṛtim — i den transcendentale form; svām — Min personlige; adhiṣṭhāya — idet Jeg således er situeret; sambhavāmi — Jeg inkarnerer; ātma-māyayā — gennem Min indre energi.

ajaḥ — unborn; api — although; san — being so; avyaya — without deterioration; ātmā — body; bhūtānām — of all those who are born; īśvaraḥ — the Supreme Lord; api — although; san — being so; prakṛtim — in the transcendental form; svām — of Myself; adhiṣṭhāya — being so situated; sambhavāmi — I do incarnate; ātma-māyayā — by My internal energy.

Translation

Translation

Skønt Jeg er ufødt og Min transcendentale krop aldrig forgår, og skønt Jeg er Herre over alle levende væsener, åbenbarer Jeg Mig alligevel i hver tidsalder i Min oprindelige transcendentale form.

Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all living entities, I still appear in every millennium in My original transcendental form.

Purport

Purport

FORKLARING: Her omtaler Herren som det første det ejendommelige ved Sin fødsel: Selv om Han fremtræder som et almindeligt menneske, husker Han alt om Sine mange, mange tidligere “liv”, hvorimod et almindeligt menneske ikke kan huske, hvad det lavede bare et par timer forinden. Hvis nogen bliver spurgt om, hvad vedkommende præcist lavede ved samme tid dagen før, ville det være meget svært for de fleste at svare med det samme. Man ville utvivlsomt være nødt til at vride sin hjerne for at huske, hvad man gjorde på nøjagtigt samme tidspunkt dagen før. Alligevel drister mennesker sig ofte til at hævde, at de er Gud eller Kṛṣṇa. Man må ikke lade sig vildlede af sådanne meningsløse påstande.

Dernæst forklarer Herren Sin prakṛti eller Sin form. Prakṛti betyder “natur” såvel som svarūpa, “ens egen form”. Herren fortæller, at Han åbenbarer Sig i Sin egen krop. Han forandrer ikke Sin krop ligesom det almindelige levende væsen, der vandrer fra den ene krop til den næste. Den betingede sjæl kan have én slags krop i sit nuværende liv, men en helt anden i sit næste liv. Det levende væsen har ingen bestemt krop i den materielle verden, men vandrer fra den ene krop til den næste. Det gør Herren imidlertid ikke. Når Han åbenbarer Sig, gør Han det i den samme oprindelige krop gennem Sin indre energi. Kṛṣṇa åbenbarer Sig med andre ord i den materielle verden i Sin oprindelige evige form med to hænder, der holder en fløjte. Han åbenbarer Sig i Sin evige krop og er ubesmittet af den materielle verden. Skønt Han åbenbarer Sig i den samme transcendentale krop og er Herre over universet, ser det alligevel ud, som om Han fødes som et almindeligt levende væsen. Og selv om Hans krop ikke sygner hen ligesom en materiel krop, ser det stadig ud, som om Herren Kṛṣṇa vokser fra spæd op igennem barndommen til ungdommen. Men forbløffende nok ældes Han ikke mere efter at være blevet ung. Da slaget på Kurukṣetra fandt sted, havde Han mange børnebørn. Materielt set var Han med andre ord ældet betydeligt. Ikke desto mindre så Han ud som en ung mand på 20 eller 25 år. Vi ser aldrig et billede af Kṛṣṇa som gammel, for Han bliver aldrig gammel ligesom os, selv om Han er den ældste person i hele skabelsen, uanset om vi taler om fortid, nutid eller fremtid. Hverken Hans krop eller intelligens forfalder eller forandrer sig nogensinde. Det er således klart, at selv om Han er i den materielle verden, er Han den samme ufødte evige form af lyksalighed og viden og er uforanderlig i Sin transcendentale krop og intelligens. Hans tilsynekomst og forsvinden er i virkeligheden som Solen, der står op, bevæger sig for øjnene af os og derefter forsvinder ud af syne. Når Solen ikke kan ses, tror vi, at den er gået ned, og når vi kan se Solen, tror vi, at nu er den inden for vort synsfelt. Solen befinder sig i virkeligheden altid i sin faste position, men på grund af vores mangelfulde, utilstrækkelige sanser taler vi om Solens opstigen og forsvinden på himlen. Eftersom Herren Kṛṣṇas tilsynekomst og forsvinden er helt forskellig fra et almindeligt levende væsens, er det tydeligt, at Han gennem Sin indre energi er evig, lyksalig og fuld af viden og aldrig bliver forurenet af den materielle natur. Det bliver også bekræftet i Vedaerne, at Guddommens Højeste Personlighed er ufødt, men ser alligevel ud til at blive født i mange forskellige manifestationer. De supplerende vediske skrifter bekræfter desuden, at selv om Herren ser ud til at blive født, forandrer Hans krop sig alligevel ikke.

I Śrīmad-Bhāgavatam viser Han Sig for Sin moder som Nārāyaṇa med fire hænder og fuldt udsmykket med de seks slags fuldstændige overdådigheder. Hans tilsynekomst i Hans oprindelige evige form er Hans årsagsløse nåde mod de levende væsener, så de kan koncentrere sig om den Højeste Herre, som Han er, frem for om intellektuelle forestillinger eller mentale opspind, som upersonalisterne fejlagtigt tror, at Herrens krop er. Ifølge Viśva-kośa-ordbogen refererer ordene māyā eller ātma-māyā til Herrens årsagsløse nåde. Herren er bevidst om alle Sine tidligere tilsynekomster og bortgange, men et almindeligt levende væsen glemmer alt om sin tidligere krop, så snart han får en ny krop. Kṛṣṇa er Herre over alle levende væsener, fordi Han gør så mange forunderlige og overmenneskelige ting, mens Han er på denne jord. Herren er derfor altid den samme Absolutte Sandhed og er uden forskel på Sin form og Sit Selv eller på Sin kvalitet og Sin krop. Man kan så spørge, hvorfor Herren kommer og går i denne verden. Det bliver forklaret i næste vers.

The Lord has spoken about the peculiarity of His birth: although He may appear like an ordinary person, He remembers everything of His many, many past “births,” whereas a common man cannot remember what he has done even a few hours before. If someone is asked what he did exactly at the same time one day earlier, it would be very difficult for a common man to answer immediately. He would surely have to dredge his memory to recall what he was doing exactly at the same time one day before. And yet, men often dare claim to be God, or Kṛṣṇa. One should not be misled by such meaningless claims. Then again, the Lord explains His prakṛti, or His form. Prakṛti means “nature,” as well as svarūpa, or “one’s own form.” The Lord says that He appears in His own body. He does not change His body, as the common living entity changes from one body to another. The conditioned soul may have one kind of body in the present birth, but he has a different body in the next birth. In the material world, the living entity has no fixed body but transmigrates from one body to another. The Lord, however, does not do so. Whenever He appears, He does so in the same original body, by His internal potency. In other words, Kṛṣṇa appears in this material world in His original eternal form, with two hands, holding a flute. He appears exactly in His eternal body, uncontaminated by this material world. Although He appears in the same transcendental body and is Lord of the universe, it still appears that He takes His birth like an ordinary living entity. And although His body does not deteriorate like a material body, it still appears that Lord Kṛṣṇa grows from childhood to boyhood and from boyhood to youth. But astonishingly enough He never ages beyond youth. At the time of the Battle of Kurukṣetra, He had many grandchildren at home; or, in other words, He had sufficiently aged by material calculations. Still He looked just like a young man twenty or twenty-five years old. We never see a picture of Kṛṣṇa in old age because He never grows old like us, although He is the oldest person in the whole creation – past, present and future. Neither His body nor His intelligence ever deteriorates or changes. Therefore, it is clear that in spite of His being in the material world, He is the same unborn, eternal form of bliss and knowledge, changeless in His transcendental body and intelligence. Factually, His appearance and disappearance are like the sun’s rising, moving before us and then disappearing from our eyesight. When the sun is out of sight, we think that the sun has set, and when the sun is before our eyes, we think that the sun is on the horizon. Actually, the sun is always in its fixed position, but owing to our defective, insufficient senses, we calculate the appearance and disappearance of the sun in the sky. And because Lord Kṛṣṇa’s appearance and disappearance are completely different from that of any ordinary, common living entity, it is evident that He is eternal, blissful knowledge by His internal potency – and He is never contaminated by material nature. The Vedas also confirm that the Supreme Personality of Godhead is unborn yet He still appears to take His birth in multimanifestations. The Vedic supplementary literatures also confirm that even though the Lord appears to be taking His birth, He is still without change of body. In the Bhāgavatam, He appears before His mother as Nārāyaṇa, with four hands and the decorations of the six kinds of full opulences. His appearance in His original eternal form is His causeless mercy, bestowed upon the living entities so that they can concentrate on the Supreme Lord as He is, and not on mental concoctions or imaginations, which the impersonalist wrongly thinks the Lord’s forms to be. The word māyā, or ātma-māyā, refers to the Lord’s causeless mercy, according to the Viśva-kośa dictionary. The Lord is conscious of all of His previous appearances and disappearances, but a common living entity forgets everything about his past body as soon as he gets another body. He is the Lord of all living entities because He performs wonderful and superhuman activities while He is on this earth. Therefore, the Lord is always the same Absolute Truth and is without differentiation between His form and self, or between His quality and body. A question may now be raised as to why the Lord appears and disappears in this world. This is explained in the next verse.