TEXT 6

VERZ 6

Devanagari

अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन् ।
प्रकृतिं स्वामधिष्ठाय सम्भवाम्यात्ममायया ॥ ६ ॥

Text

Besedilo

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

Synonyms

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.

ajaḥ – nerojen; api – čeprav; san – bivajoč; avyaya – ki ne propada; ātmā – telo; bhūtānām – vseh rojenih; īśvaraḥ – Vsevišnji Gospod; api – čeprav; san – bivajoč; prakṛtim – transcendentalno telo; svām – Svoje; adhiṣṭhāya – posedujoč; sambhavāmi – sestopim; ātma-māyayā – s Svojo notranjo energijo.

Translation

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.

Čeprav sem nerojen in Moje transcendentalno telo nikoli ne propade in čeprav sem gospodar vseh živih bitij, se v vsaki dobi pojavim v Svojem izvornem transcendentalnem telesu.

Purport

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.

Gospod je opisal posebnost Svojega rojstva: čeprav je morda videti kakor navaden človek, se spominja vsega o Svojih številnih preteklih „življenjih“, navaden človek pa se ne spominja niti tega, kaj je delal pred nekaj urami. Če koga vprašamo, kaj je počel prejšnji dan ob natanko istem času, ne more takoj odgovoriti. Navaden človek mora napenjati možgane, da bi se spomnil, s čim se je ukvarjal. Kljub temu pa si ljudje pogosto drznejo izjaviti, da so Bog oziroma Kṛṣṇa. Take nesmiselne trditve nas ne bi smele zapeljati.

V tem verzu Gospod govori o Svoji prakṛti ali telesni podobi. Prakṛti pomeni „narava“, pa tudi svarūpa, „lastna telesna podoba“. Gospod pravi, da se pojavi v Svojem lastnem telesu. Ne menja ga kakor navadna živa bitja, ki se selijo iz telesa v telo. Pogojena duša ima v tem življenju eno telo, v naslednjem življenju pa dobi drugo. Živo bitje v materialnem svetu nima stalnega telesa, temveč se seli iz enega v drugo, Gospod pa ne. Po Svoji notranji energiji se zmeraj pojavi v istem, izvornem telesu. Kṛṣṇa se v materialnem svetu torej pojavi v Svoji izvorni, večni podobi z dvema rokama in s flavto. Pojavi se v Svojem večnem telesu, ki se ga nečist vpliv materialnega sveta ne dotakne. Čeprav pride v istem transcendentalnem telesu in je gospodar univerzuma, se kljub temu zdi, da se rodi kakor navadno živo bitje, in čeprav Njegovo telo ne propade kakor materialno telo, je videti, da Gospod Kṛṣṇa zraste iz majhnega otroka v dečka in iz dečka v mladeniča. Najbolj nenavadno pa je, da se nikoli ne postara. V času bitke na Kurukṣetri je imel Kṛṣṇa doma veliko vnukov. Z materialnega stališča je bil torej že precej star, kljub temu pa je bil videti kakor mladenič dvajsetih ali petindvajsetih let. Nikoli ne bomo videli slike, na kateri je Kṛṣṇa star, kajti Kṛṣṇa se ne stara kakor mi, čeprav je zmeraj bil, je in tudi zmeraj bo najstarejša oseba v vsem stvarstvu. Njegovo telo nikoli ne oslabi in Njegova inteligenca nikoli ne opeša; oba sta nespremenljiva. Zato je jasno, da je kljub temu, da je v materialnem svetu, še zmeraj ista, nerojena, večna oseba, polna blaženosti in vednosti, ter da ima transcendentalno telo in inteligenco, ki se ne spreminjata. Kadar se Kṛṣṇa pojavi v tem svetu in ga zatem zapusti, je kakor sonce, ki vzide, potuje pred nami in potem izgine izpred naših oči. Kadar sonca ne vidimo, mislimo, da je zašlo, kadar ga vidimo, pa pravimo, da je na obzorju. V resnici je sonce zmeraj na istem mestu, ker pa imamo nepopolne čute, se nam zdi, da se pojavlja in izginja. Ker sta Kṛṣṇov prihod in odhod povsem drugačna od prihoda in odhoda katerega koli navadnega živega bitja, je očitno, da je Gospod po Svoji notranji energiji večen, blažen in poln vednosti ter da se Ga nečist vpliv materialne narave nikoli ne dotakne.

Tudi Vede pravijo, da je Vsevišnji Gospod nerojen, hkrati pa se navidez rojeva v različnih telesih. V dopolnilnih delih vedske književnosti je prav tako potrjeno, da Gospod ne menja telesa, čeprav je videti, kot da se rojeva. V Bhāgavatamu je opisano, da se je pred Svojo materjo pojavil kot štiriroki Nārāyaṇa z vsemi šestimi vseprivlačnimi lastnostmi. Vsevišnji Gospod se v Svoji izvorni, večni podobi pojavi iz brezvzročne milosti do živih bitij in jim tako omogoči, da razmišljajo o Njem, kakršen je, ne pa o podobah, ki so plod njihovega uma oziroma domišljije in jih impersonalisti zmotno zamenjujejo z Gospodovo podobo. Kakor pojasnjuje slovar Viśva-kośa, se beseda māyā oziroma ātma-māyā nanaša na Gospodovo brezvzročno milost. Gospod se spominja vseh Svojih preteklih prihodov v materialni svet in odhodov iz njega, navadno živo bitje pa takoj, ko dobi novo telo, povsem pozabi na svoje prejšnje telo. Gospod je gospodar vseh živih bitij in vse, kar stori, kadar je na Zemlji, je čudežno in nadčloveško. Gospod je zmeraj ista Absolutna Resnica. Med Njegovim telesom in Njim samim ni razlike, kar pomeni, da je Njegovo telo iste transcendentalne narave kot On sam. Zdaj se lahko vprašamo, zakaj Gospod pride v ta svet in ga zatem zapusti. O tem govori naslednji verz.