TEXT 8

Devanagari

रसोऽहमप्सु कौन्तेय प्रभास्मि शशिसूर्ययो: ।
प्रणव: सर्ववेदेषु शब्द: खे पौरुषं नृषु ॥ ८ ॥

Text

Tekst

raso ’ham apsu kaunteya
prabhāsmi śaśi-sūryayoḥ
praṇavaḥ sarva-vedeṣu
śabdaḥ khe pauruṣaṁ nṛṣu

Synonyms

rasaḥ — taste; aham — I; apsu — in water; kaunteya — O son of Kuntī; prabhā — the light; asmi — I am; śaśi-sūryayoḥ — of the moon and the sun; praṇavaḥ — the three letters a-u-m; sarva — in all; vedeṣu — the Vedas; śabdaḥ — sound vibration; khe — in the ether; pauruṣam — ability; nṛṣu — in men.

rasaḥ — maitse; aham — Mina; apsu — vees; kaunteya — oo, Kuntī poeg; prabhā — valgus; asmi — Mina olen; śaśi-sūryayoḥ — Kuu ja Päikese; praṇavaḥ — kolm tähte a-u-m; sarva — kõikides; vedeṣu — „Vedades"; śabdaḥ — helivibratsioon; khe — eetris; pauruṣam — võime; nṛṣu — inimestes.

Translation

O son of Kuntī, I am the taste of water, the light of the sun and the moon, the syllable oṁ in the Vedic mantras; I am the sound in ether and ability in man.

Oo, Kuntī poeg, Mina olen vee maitse, Päikese ja Kuu valgus ning silp „oṁ" vedalikes mantrates. Mina olen helivibratsioon eetris ja võimekus inimestes.

Purport

This verse explains how the Lord is all-pervasive by His diverse material and spiritual energies. The Supreme Lord can be preliminarily perceived by His different energies, and in this way He is realized impersonally. As the demigod in the sun is a person and is perceived by his all-pervading energy, the sunshine, so the Lord, although in His eternal abode, is perceived by His all-pervading diffusive energies. The taste of water is the active principle of water. No one likes to drink sea water, because the pure taste of water is mixed with salt. Attraction for water depends on the purity of the taste, and this pure taste is one of the energies of the Lord. The impersonalist perceives the presence of the Lord in water by its taste, and the personalist also glorifies the Lord for His kindly supplying tasty water to quench man’s thirst. That is the way of perceiving the Supreme. Practically speaking, there is no conflict between personalism and impersonalism. One who knows God knows that the impersonal conception and personal conception are simultaneously present in everything and that there is no contradiction. Therefore Lord Caitanya established His sublime doctrine: acintya bheda- and abheda-tattva – simultaneous oneness and difference.

Selles värsis selgitatakse, kuidas Jumal on Oma erinevate materiaalsete ja vaimsete energiate kaudu kõikeläbiv. Kõigekõrgemat Jumalat võib esmalt tajuda Tema erinevate energiate kaudu ning sel viisil teadvustatakse Teda impersonaalselt. Nii nagu Päikese pooljumal on isiksus, keda on võimalik tajuda tema kõikeläbiva energia, päikesevalguse kaudu, nii on ka Kõigekõrgemat Jumalat, ehkki ta viibib alati Oma igaveses elupaigas, võimalik tajuda Tema erinevate kõikeläbivate energiate kaudu. Vee maitse on vee peamine omadus. Kellelegi ei meeldi juua merevett, sest selles on puhta vee maitse segunenud soolaga. Vee meeldivus põhineb maitse puhtusel ning vee puhas maitse on üks Jumala energiatest. Impersonalist tajub Jumala kohalolekut vees selle maitse kaudu, personalist aga lisaks sellele ka kiidab Jumalat selle eest, et Ta jagab inimestele janu kustutamiseks lahkelt maitsvat vett. Sellised on Jumala kohaloleku tajumise viisid. Jumala personaalse ja impersonaalse käsitluse vahel ei ole tegelikult vastuolu. Inimene, kes on teadlik Jumalast, teab, et nii impersonaalsed kui ka personaalsed arusaamad eksisteerivad üheaegselt kõiges, olemata omavahel vastuolus. Seepärast andis Jumal Caitanya meile Oma üleva õpetuse: acintya bheda ja abheda-tattva (samaaegne samasus ja erinevus).

The light of the sun and the moon is also originally emanating from the brahma-jyotir, which is the impersonal effulgence of the Lord. And praṇava, or the oṁ-kāra transcendental sound in the beginning of every Vedic hymn, addresses the Supreme Lord. Because the impersonalists are very much afraid of addressing the Supreme Lord Kṛṣṇa by His innumerable names, they prefer to vibrate the transcendental sound oṁ-kāra. But they do not realize that oṁ-kāra is the sound representation of Kṛṣṇa. The jurisdiction of Kṛṣṇa consciousness extends everywhere, and one who knows Kṛṣṇa consciousness is blessed. Those who do not know Kṛṣṇa are in illusion, and so knowledge of Kṛṣṇa is liberation, and ignorance of Him is bondage.

Päikese ja Kuu valgus lähtuvad algselt brahmajyotist, mis on Jumala impersonaalne sära. Ning praṇava ehk oṁkāra transtsendentaalne heli iga vedaliku hümni alguses on pöördumine Kõigekõrgema Jumala poole. Kuna impersonalistid kardavad pöörduda Kõrgeima Jumala, Kṛṣṇa poole Tema lugematute nimedega, eelistavad nad kasutada transtsendentaalset oṁkāra heli. Ent nad ei mõista, et omkāra esindab Kṛṣṇat helina. Kṛṣṇa teadvuses käsitletav katab kõike ning see, kes omab teadmisi Kṛṣṇa teadvusest, on õnnistatud isiksus. Need, kel ei ole teadmisi Kṛṣṇast, viibivad illusioonis. Teadmised Kṛṣṇast tähendavad vabanemist ning nende puudumine orjust.