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Mantra Thirteen

Trinajsta mantra

Text

Besedilo

anyad evāhuḥ sambhavād
anyad āhur asambhavāt
iti śuśruma dhīrāṇāṁ
ye nas tad vicacakṣire
anyad evāhuḥ sambhavād
anyad āhur asambhavāt
iti śuśruma dhīrāṇāṁ
ye nas tad vicacakṣire

Synonyms

Synonyms

anyat — different; eva — certainly; āhuḥ — it is said; sambhavāt — by worshiping the Supreme Lord, the cause of all causes; anyat — different; āhuḥ — it is said; asambhavāt — by worshiping what is not the Supreme; iti — thus; śuśruma — I heard it; dhīrāṇām — from the undisturbed authorities; ye — who; naḥ — unto us; tat — about that subject matter; vicacakṣire — perfectly explained.

anyat — drugačen; eva — vsekakor; āhuḥ — rečeno je; sambhavāt — s čaščenjem Vsevišnjega Gospoda, vzroka vseh vzrokov; anyat — drugačen; āhuḥ — rečeno je; asambhavāt — s čaščenjem nečesa, kar ni Vsevišnji; iti — tako; śuśruma — sem slišal; dhīrāṇām — od razsodnih verodostojnih duhovnih učiteljev; ye — ki; naḥ — nam; tat — o tem; vicacakṣire — so popolno razložili.

Translation

Translation

It is said that one result is obtained by worshiping the supreme cause of all causes and that another result is obtained by worshiping what is not supreme. All this is heard from the undisturbed authorities, who clearly explained it.

Razsodni verodostojni duhovni učitelji so nam jasno razložili, da nekaj dosežemo s čaščenjem vrhovnega vzroka vseh vzrokov, drugo pa s čaščenjem nečesa, kar ni vrhovno.

Purport

Purport

The system of hearing from undisturbed authorities is approved in this mantra. Unless one hears from a bona fide ācārya, who is never disturbed by the changes of the material world, one cannot have the real key to transcendental knowledge. The bona fide spiritual master, who has also heard the śruti-mantras, or Vedic knowledge, from his undisturbed ācārya, never presents anything that is not mentioned in the Vedic literature. In the Bhagavad-gītā (9.25) it is clearly said that those who worship the pitṛs, or forefathers, attain the planets of the forefathers, that the gross materialists who make plans to remain here stay in this world, and that the devotees of the Lord who worship none but Lord Kṛṣṇa, the supreme cause of all causes, reach Him in His spiritual sky. Here also in Śrī Īśopaniṣad it is verified that one achieves different results by different modes of worship. If we worship the Supreme Lord, we will certainly reach Him in His eternal abode, and if we worship demigods like the sun-god or moon-god, we can reach their respective planets without a doubt. And if we wish to remain on this wretched planet with our planning commissions and our stopgap political adjustments, we can certainly do that also.

Ta mantra nam priporoča, naj poslušamo razsodne verodostojne duhovne učitelje – ācārye, ki se jih materialne spremembe ne dotaknejo. V nasprotnem primeru se nam duhovno znanje ne bo razodelo. Verodostojni duhovni učitelj, ki je śruti-mantre oziroma vedsko znanje prav tako slišal od svojega neomajnega ācārye, nikoli ne poučuje tistega, česar vedska književnost ne vsebuje. Bhagavad-gītā (9.25) jasno pravi, da častilci pitṛjev (prednikov) dosežejo njihove planete, grobi materialisti, ki načrtujejo, da bodo živeli v tem svetu, ostanejo tu, Božji služabniki, ki ne častijo nikogar razen Gospoda Kṛṣṇe, vrhovnega vzroka vseh vzrokov, pa odidejo k Njemu v duhovni svet. Tudi Śrī Īśopaniṣad potrjuje, da s čaščenjem različnih stvari ne dosežemo istega cilja. Če častimo Vsevišnjega Gospoda, Ga bomo nedvomno dosegli in odšli v Njegovo večno prebivališče, s čaščenjem polbogov, kot sta bog Sonca ali Meseca, vsekakor dosežemo njihove planete, če si želimo ostati na tem nesrečnem planetu načrtovalnih komisij in zasilnih političnih ukrepov, pa nam tudi to lahko brez dvoma uspe.

Nowhere in authentic scriptures is it said that one will ultimately reach the same goal by doing anything or worshiping anyone. Such foolish theories are offered by self-made “spiritual masters” who have no connection with the paramparā, the bona fide system of disciplic succession. The bona fide spiritual master cannot say that all paths lead to the same goal and that anyone can attain this goal by his own mode of worship of the demigods or of the Supreme or whatever. Any common man can very easily understand that a person can reach his destination only when he has purchased a ticket for that destination. A person who has purchased a ticket for Calcutta can reach Calcutta, but not Bombay. But the so-called spiritual masters say that any and all paths will take one to the supreme goal. Such mundane and compromising offers attract many foolish creatures, who become puffed up with their manufactured methods of spiritual realization. The Vedic instructions, however, do not uphold them. Unless one has received knowledge from the bona fide spiritual master who is in the recognized line of disciplic succession, one cannot have the real thing as it is. Kṛṣṇa tells Arjuna in the Bhagavad-gītā (4.2):

   Nikjer v verodostojnih svetih spisih ne piše, da lahko navsezadnje dosežemo isti cilj, ne glede na to, kaj počnemo ali koga častimo. Take nespametne domneve ponujajo samooklicani »duhovni učitelji«, ki niso povezani s paramparā (verodostojnim sistemom nasledstva duhovnih učiteljev). Verodostojni duhovni učitelj ne more trditi, da vse poti vodijo k istemu cilju in da je ta dosegljiv vsakomur, ki svojevoljno časti polbogove, Vsevišnjega oziroma kogar koli že. Vsak navaden človek zlahka razume, da lahko pridemo v določen kraj samo z ustrezno vozovnico. Z vozovnico do Kalkute ne bomo prišli v Bombaj. Tako imenovani duhovni učitelji pa pravijo, da nas prav vsaka pot pripelje k najvišjemu cilju. Posvetne in polovičarske ponudbe privlačijo veliko bedakov, ki jih izmišljena pot duhovnega spoznavanja navdaja z napuhom. Toda vedske zapovedi jih ne podpirajo. Dokler ne sprejmemo znanja od verodostojnega duhovnega učitelja, ki prihaja iz priznanega nasledstva duhovnih učiteljev, ne moremo dobiti ničesar resnično pristnega. Kṛṣṇa pravi Arjuni v Bhagavad-gīti (4.2):

evaṁ paramparā-prāptam
imaṁ rājarṣayo viduḥ
sa kāleneha mahatā
yogo naṣṭaḥ parantapa
evaṁ paramparā-prāptam
imaṁ rājarṣayo viduḥ
sa kāleneha mahatā
yogo naṣṭaḥ parantapa

“This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost.”

»Ta najvišja znanost se je prenašala po nasledstvu duhovnih učiteljev in tudi sveti kralji so jo tako spoznali. Sčasoma pa se je nasledstvo duhovnih učiteljev prekinilo, zato se je znanost v svoji izvorni obliki na videz izgubila.«

When Lord Śrī Kṛṣṇa was present on this earth, the bhakti-yoga principles defined in the Bhagavad-gītā had become distorted; therefore the Lord had to reestablish the disciplic system beginning with Arjuna, who was the most confidential friend and devotee of the Lord. The Lord clearly told Arjuna (Bhagavad-gītā 4.3) that it was because Arjuna was His devotee and friend that he could understand the principles of the Bhagavad-gītā. In other words, only the Lord’s devotee and friend can understand the Gītā. This also means that only one who follows the path of Arjuna can understand the Bhagavad-gītā.

   Gospod Śrī Kṛṣṇa je prišel na zemljo, ker so se načela bhakti-yoge, ki jih je opredelil v Bhagavad-gīti, popačila. Zato je moral znova vzpostaviti sistem duhovnega nasledstva začenši z Arjuno, ki je bil Njegov bhakta in najzaupnejši prijatelj. Arjuna je lahko razumel načela Bhagavad-gīte le zaradi teh dveh lastnosti, kar mu je Gospod tudi jasno povedal (Bhagavad-gītā 4.3). Gīto lahko torej razume samo Gospodov bhakta in prijatelj. Če jo resnično hočemo doumeti, moramo hoditi po Arjunovi poti.

At the present moment there are many interpreters and translators of this sublime dialogue who care nothing for Lord Kṛṣṇa or Arjuna. Such interpreters explain the verses of the Bhagavad-gītā in their own way and postulate all sorts of rubbish in the name of the Gītā. Such interpreters believe neither in Śrī Kṛṣṇa nor in His eternal abode. How, then, can they explain the Bhagavad-gītā?

   Dandanes obstaja veliko komentatorjev in prevajalcev tega vzvišenega pogovora, ki pa jim ni mar za Gospoda Kṛṣṇo ali Arjuno. Verze Bhagavad-gīte pojasnjujejo po svoje in v njenem imenu postavljajo cel kup bedastih domnev. Taki komentatorji ne verjamejo ne v Śrī Kṛṣṇo ne v Njegovo večno prebivališče, kako naj torej razlagajo Bhagavad-gīto?

Kṛṣṇa clearly says that only those who have lost their sense worship the demigods for paltry rewards (Bhagavad-gītā 7.20, 23). Ultimately He advises that one give up all other ways and modes of worship and fully surrender unto Him alone (Bhagavad-gītā 18.66). Only those who are cleansed of all sinful reactions can have such unflinching faith in the Supreme Lord. Others will continue hovering on the material platform with their paltry ways of worship and thus will be misled from the real path under the false impression that all paths lead to the same goal.

   Kṛṣṇa jasno pravi, da polbogove za neznatne koristi častijo le tisti, ki so izgubili razum (Bhagavad-gītā 7.20, 23). Nazadnje nam svetuje, naj se odrečemo vsem vrstam čaščenja in se popolnoma predamo samo Njemu (Bhagavad-gītā 18.66). Tako neomajno vero v Vsevišnjega Gospoda imajo lahko le tisti, ki so se očistili posledic vseh grehov – drugi pa še naprej lebdijo na materialni ravni, se posvečajo ničvrednemu čaščenju in pod lažnim vtisom, da vse poti vodijo k istemu cilju, zgrešijo pravo smer.

In this mantra of Śrī Īśopaniṣad the word sambhavāt, “by worship of the supreme cause,” is very significant. Lord Kṛṣṇa is the original Personality of Godhead, and everything that exists has emanated from Him. In the Bhagavad-gītā (10.8) the Lord says,

   Beseda sambhavāt (»s čaščenjem vrhovnega vzroka«) je v tej mantri Śrī Īśopaniṣad zelo pomembna. Gospod Kṛṣṇa je izvorna Božanska Osebnost in vse, kar obstaja, izvira iz Njega. V Bhagavad-gīti (10.8) Gospod pravi:

ahaṁ sarvasya prabhavo
mattaḥ sarvaṁ pravartate
iti matvā bhajante māṁ
budhā bhāva-samanvitāḥ
ahaṁ sarvasya prabhavo
mattaḥ sarvaṁ pravartate
iti matvā bhajante māṁ
budhā bhāva-samanvitāḥ

“I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts.”

»Jaz sem vir vseh duhovnih in materialnih svetov. Vse izhaja iz Mene. Modreci, ki to dobro vedo, Mi služijo z ljubeznijo in vdanostjo ter Me častijo z vsem srcem.«

Here is a correct description of the Supreme Lord, given by the Lord Himself. The words sarvasya prabhavaḥ indicate that Kṛṣṇa is the creator of everyone, including Brahmā, Viṣṇu and Śiva. And because these three principal deities of the material world are created by the Lord, the Lord is the creator of all that exists in the material and spiritual worlds. In the Atharva Veda (Gopāla-tāpanī Upaniṣad 1.24) it is similarly said, “He who existed before the creation of Brahmā and who enlightened Brahmā with Vedic knowledge is Lord Śrī Kṛṣṇa.” Similarly, the Nārāyaṇa Upaniṣad (1) states, “Then the Supreme Person, Nārāyaṇa, desired to create all living beings. Thus from Nārāyaṇa, Brahmā was born. Nārāyaṇa created all the Prajāpatis. Nārāyaṇa created Indra. Nārāyaṇa created the eight Vasus. Nārāyaṇa created the eleven Rudras. Nārāyaṇa created the twelve Ādityas.” Since Nārāyaṇa is a plenary manifestation of Lord Kṛṣṇa, Nārāyaṇa and Kṛṣṇa are one and the same. The Nārāyaṇa Upaniṣad (4) also states, “Devakī’s son [Kṛṣṇa] is the Supreme Lord.” The identity of Nārāyaṇa with the supreme cause has also been accepted and confirmed by Śrīpāda Śaṅkarācārya, even though Śaṅkara does not belong to the Vaiṣṇava, or personalist, cult. The Atharva Veda (Mahā Upaniṣad 1) also states, “Only Nārāyaṇa existed in the beginning, when neither Brahmā, nor Śiva, nor fire, nor water, nor stars, nor sun, nor moon existed. The Lord does not remain alone but creates as He desires.” Kṛṣṇa Himself states in the Mokṣa-dharma, “I created the Prajāpatis and the Rudras. They do not have complete knowledge of Me because they are covered by My illusory energy.” It is also stated in the Varāha Purāṇa: “Nārāyaṇa is the Supreme Personality of Godhead, and from Him the four-headed Brahmā was manifested, as well as Rudra, who later became omniscient.”

   Tukaj se sam Gospod ustrezno opiše. Besedi sarvasya prabhavaḥ kažeta, da je Kṛṣṇa ustvaril vse, tudi tri glavna božanstva materialnega sveta – Brahmo, Viṣṇuja in Śivo. Zato je stvarnik vsega, kar obstaja v materialnih in duhovnih svetovih. Tudi Atharva Veda (Gopāla-tāpanī Upaniṣad 1.24) pravi: »Gospod Śrī Kṛṣṇa je obstajal, še preden je ustvaril Brahmo, in On sam ga je razsvetlil z vedskim znanjem«. Nekaj podobnega piše v Nārāyaṇa Upaniṣad (1): »Nato si je Vsevišnji Gospod Nārāyaṇa zaželel ustvariti vsa živa bitja. Iz Njega se je rodil Brahmā, ustvaril je vse prajāpatije, Indro, osem vasujev, enajst ruder in dvanajst Āditij.« Ker je Nārāyaṇa popolna emanacija Gospoda Kṛṣṇe, se ne razlikujeta. Nārāyaṇa Upaniṣad (4) še pravi: »Devakījin sin (Kṛṣṇa) je Vsevišnji Gospod«. Da se Nārāyaṇa ne razlikuje od vrhovnega vzroka, je sprejel in potrdil tudi Śrīpāda Śaṅkarācārya, čeprav ni pripadal vaiṣṇavskemu oziroma personalističnemu izročilu. V Atharva Vedi (Mahā Upaniṣad 1) piše: »Na začetku, ko ni bilo ne Brahme ne Śive, niti ognja niti vode, ne zvezd, ne Sonca, ne Meseca, je obstajal samo Nārāyaṇa. Gospod ne ostane sam, temveč ustvarja po Svoji volji«. Sam Kṛṣṇa pravi v Mokṣa-dharmi: »Ustvaril sem prajāpatije in rudre. Ker jih prekriva Moja slepilna energija, Me ne morejo zares spoznati«. Tudi Varāha Purāṇa pravi: »Nārāyaṇa je Vsevišnja Božanska Osebnost in iz Njega se je pojavil štiriglavi Brahmā, pa tudi Rudra, ki je pozneje postal vseveden«.

Thus all Vedic literature confirms that Nārāyaṇa, or Kṛṣṇa, is the cause of all causes. In the Brahma-saṁhitā (5.1) also it is said that the Supreme Lord is Śrī Kṛṣṇa, Govinda, the delighter of every living being and the primeval cause of all causes. The really learned persons know this from evidence given by the great sages and the Vedas, and thus they decide to worship Lord Kṛṣṇa as all in all. Such persons are called budha, or really learned, because they worship only Kṛṣṇa.

   Vsa vedska književnost tako potrjuje, da je Nārāyaṇa oziroma Kṛṣṇa vzrok vseh vzrokov. Tudi Brahma-saṁhitā (5.1) pravi, da je Śrī Kṛṣṇa Govinda Vsevišnji Gospod, ki vsako živo bitje napolnjuje z radostjo in je prvobitni vzrok vseh vzrokov. Resnično učeni to sprejmejo na podlagi pričevanj velikih modrecev in Ved, zato častijo Gospoda Kṛṣṇo in Ga imajo za bistvo vsega. Ker nimajo drugega predmeta čaščenja, veljajo za budhe, resnično učene.

The conviction that Kṛṣṇa is all in all is established when one hears the transcendental message from the undisturbed ācārya with faith and love. One who has no faith in or love for Lord Kṛṣṇa cannot be convinced of this simple truth. Those who are faithless are described in the Bhagavad-gītā (9.11) as mūḍhas – fools or asses. It is said that the mūḍhas deride the Personality of Godhead because they do not have complete knowledge from the undisturbed ācārya. One who is disturbed by the whirlpool of material energy is not qualified to become an ācārya.

   Ko od razsodnega ācārye z ljubeznijo in vdanostjo poslušamo božansko sporočilo, postanemo prepričani, da je Kṛṣṇa bistvo vsega. Brez vere in ljubezni do Gospoda Kṛṣṇe te preproste resnice ne moremo sprejeti. Brezverce Bhagavad-gītā (9.11) opisuje kot mūḍhe – bedake ali osle. Pravi, da mūḍhe Vsevišnjega Gospoda omalovažujejo, ker si niso od razsodnega ācārye pridobili popolnega znanja. Kogar vznemirjajo vrtinci materialne energije, ni sposoben za ācāryo.

Before hearing the Bhagavad-gītā, Arjuna was disturbed by the material whirlpool, by his affection for his family, society and community. Thus Arjuna wanted to become a philanthropic, nonviolent man of the world. But when he became budha by hearing the Vedic knowledge of the Bhagavad-gītā from the Supreme Person, he changed his decision and became a worshiper of Lord Śrī Kṛṣṇa, who had Himself arranged the Battle of Kurukṣetra. Arjuna worshiped the Lord by fighting with his so-called relatives, and in this way he became a pure devotee of the Lord. Such accomplishments are possible only when one worships the real Kṛṣṇa and not some fabricated “Kṛṣṇa” invented by foolish men who are without knowledge of the intricacies of the science of Kṛṣṇa described in the Bhagavad-gītā and Śrīmad-Bhāgavatam.

   Preden je Arjuna slišal Bhagavad-gīto, je bil zaradi privrženosti družini, družbi in skupnosti ujet v vrtinec materialnega življenja. Zato je hotel postati človekoljub in posvetno nenasilen. Ko pa je od Vsevišnje Osebnosti slišal vedsko znanje Bhagavad-gīte in postal budha, si je premislil ter začel častiti Gospoda Śrī Kṛṣṇo, ki je osebno poskrbel, da je prišlo do bitke na Kurukṣetri. Arjuna je Gospoda častil z bojevanjem s tako imenovanimi sorodniki. S tem je postal Gospodov čisti bhakta. Tak položaj lahko dosežemo samo s čaščenjem pravega Kṛṣṇe in ne takega, kakršnega si izmislijo nespametni ljudje, ki ne poznajo globine znanosti o Kṛṣṇi, kot jo opisujeta Bhagavad-gītā in Śrīmad-Bhāgavatam.

According to the Vedānta-sūtra, sambhūta is the source of birth and sustenance, as well as the reservoir that remains after annihilation (janmādy asya yataḥ). The Śrīmad-Bhāgavatam, the natural commentary on the Vedānta-sūtra by the same author, maintains that the source of all emanations is not like a dead stone but is abhijña, or fully conscious. The primeval Lord, Śrī Kṛṣṇa, also says in the Bhagavad-gītā (7.26) that He is fully conscious of past, present and future and that no one, including demigods such as Śiva and Brahmā, knows Him fully. Certainly half-educated “spiritual leaders” who are disturbed by the tides of material existence cannot know Him fully. They try to make some compromise by making the mass of humanity the object of worship, but they do not know that such worship is only a myth because the masses are imperfect. The attempt by these so-called spiritual leaders is something like pouring water on the leaves of a tree instead of the root. The natural process is to pour water on the root, but such disturbed leaders are more attracted to the leaves than the root. Despite their perpetually watering the leaves, however, everything dries up for want of nourishment.

   Vedānta-sūtra pravi, da je sambhūta vir rojstva in vzdrževanja, pa tudi zajetje vsega, kar ostane po uničenju (janmādy asya yataḥ). Śrīmad-Bhāgavatam, ki je naravni komentar k Vedānta-sūtri in delo istega ustvarjalca, trdi, da izvor vsega ni tak kot mrtev kamen, temveč je abhijña (poln zavesti). Tudi prvobitni Gospod Śrī Kṛṣṇa pravi v Bhagavad-gīti (7.26), da se popolnoma zaveda preteklosti, sedanjosti in prihodnosti ter da Ga nihče, niti polbogovi kot sta Śiva in Brahmā, ne pozna v celoti. Zagotovo pa Ga ne morejo resnično spoznati polizobraženi »duhovni vodje«, ki jih vznemirjajo valovi materialnega obstoja. Ti bi radi odstopili od pravih načel in za predmet čaščenja postavili ljudske množice, ne vedo pa, da je takšno čaščenje le mit, saj je množica nepopolna. Njihovi poskusi so podobni zalivanju drevesnih listov namesto korenin. Čeprav je treba zalivati korenino, vznemirjene voditelje bolj privlačijo listi. Kljub nenehnemu zalivanju listov pa se bo drevo zaradi pomanjkanja hranil posušilo.

Śrī Īśopaniṣad advises us to pour water on the root, the source of all germination. Worship of the mass of humanity by rendering bodily service, which can never be perfect, is less important than service to the soul. The soul is the root that generates different types of bodies according to the law of karma. To serve human beings by medical aid, social help and educational facilities while at the same time cutting the throats of poor animals in slaughterhouses is no service at all to the soul, the living being.

   Śrī Īśopaniṣad nam svetuje zalivanje korenine, ki je vir vsega življenja. Služenje duši je pomembnejše od čaščenja ljudskih množic in služenja njihovim telesnim potrebam, ki nikoli ne more biti popolno. Duša je korenina, ki po zakonu karme poraja razne vrste teles. Služenje ljudem z zdravstveno in socialno oskrbo ter izobraževanjem, medtem ko ubogim živalim v klavnicah režejo vratove, ni prav nikakršno služenje duši, živemu bitju.

The living being is perpetually suffering in different types of bodies from the material miseries of birth, old age, disease and death. The human form of life offers one a chance to get out of this entanglement simply by reestablishing the lost relationship between the living entity and the Supreme Lord. The Lord comes personally to teach this philosophy of surrender unto the Supreme, the sambhūta. Real service to humanity is rendered when one teaches surrender to and worship of the Supreme Lord with full love and energy. That is the instruction of Śrī Īśopaniṣad in this mantra.

   Zaradi rojstev, starosti, bolezni in smrti v raznih življenjskih vrstah živa bitja nenehno trpijo. Človeško življenje nam ponuja priložnost, da se že s ponovno vzpostavitvijo odnosa z Vsevišnjim Gospodom odrešimo te ujetosti. Vsevišnji (sambhūta) nas osebno prihaja poučit o modrosti, kako se Mu predati. Človeštvu resnično služimo, če ljudi učimo, kako se s popolno ljubeznijo in vnemo izročiti Vsevišnjemu Gospodu in Ga častiti. To nam v tej mantri naroča Śrī Īśopaniṣad.

The simple way to worship the Supreme Lord in this age of disturbance is to hear and chant about His great activities. The mental speculators, however, think that the activities of the Lord are imaginary; therefore they refrain from hearing of them and invent some word jugglery without any substance to divert the attention of the innocent masses of people. Instead of hearing of the activities of Lord Kṛṣṇa, such pseudo spiritual masters advertise themselves by inducing their followers to sing about them. In modern times the number of such pretenders has increased considerably, and it has become a problem for the pure devotees of the Lord to save the masses of people from the unholy propaganda of these pretenders and pseudo incarnations.

   Preprost način čaščenja Boga v tej dobi vznemirjenj je opevanje Gospoda in poslušanje o Njem. Toda umovalci si domišljajo, da so Gospodova dejanja izmišljena – zato se jim ne posvečajo in raje v prazno žonglirajo z besedami ter odvračajo pozornost nedolžnih ljudi. Namesto da bi taki lažni duhovni voditelji poslušali o dejanjih Gospoda Kṛṣṇe, reklamirajo sebe ter svoje privržence nagovarjajo, naj opevajo njih. Dandanes se je število takih prevarantov in lažnih »Božjih« utelešenj močno povečalo, zato je čistim Gospodovim bhaktam vse težje reševati ljudske množice pred njihovo brezbožno propagando.

The Upaniṣads indirectly draw our attention to the primeval Lord, Śrī Kṛṣṇa, but the Bhagavad-gītā, which is the summary of all the Upaniṣads, directly points to Śrī Kṛṣṇa. Therefore one should hear about Kṛṣṇa as He is by hearing from the Bhagavad-gītā or Śrīmad-Bhāgavatam, and in this way one’s mind will gradually be cleansed of all contaminated things. Śrīmad-Bhāgavatam (1.2.17) says, “By hearing of the activities of the Lord, the devotee draws the attention of the Lord. Thus the Lord, being situated in the heart of every living being, helps the devotee by giving him proper directions.” The Bhagavad-gītā (10.10) confirms this: dadāmi buddhi-yogaṁ taṁ yena mām upayānti te.

   Upaniṣade nas posredno usmerjajo k prvobitnemu Gospodu Śrī Kṛṣṇi, Bhagavad-gītā, ki povzema bistvo vseh Upaniṣad, pa neposredno kaže Nanj. Zato bi morali o Kṛṣṇi, kakršen je v resnici, poslušati iz Bhagavad-gīte ali Śrīmad-Bhāgavatama in si tako srce postopoma očistiti vse nesnage. Śrīmad-Bhāgavatam (1.2.17) pravi: »Bhakta pritegne Gospodovo pozornost s poslušanjem o Njegovih dejavnostih. Tako ga Gospod, ki je v srcu vseh živih bitij, vodi v pravo smer«. Bhagavad-gītā (10.10) to potrjuje: dadāmi buddhi-yogaṁ taṁ yena mām upayānti te.

The Lord’s inner direction cleanses the devotee’s heart of all contamination produced by the material modes of passion and ignorance. Nondevotees are under the sway of passion and ignorance. One who is in passion cannot become detached from material hankering, and one who is in ignorance cannot know what he is or what the Lord is. Thus when one is in passion or ignorance, there is no chance for self-realization, however much one may play the part of a religionist. For a devotee, the modes of passion and ignorance are removed by the grace of the Lord. In this way the devotee becomes situated in the quality of goodness, the sign of a perfect brāhmaṇa. Anyone can qualify as a brāhmaṇa if he follows the path of devotional service under the guidance of a bona fide spiritual master. Śrīmad-Bhāgavatam (2.4.18) also says:

   Gospodovo notranje vodstvo bhaktovo zavest očisti vse umazanije, ki jo povzročata strast in nevednost. Ti dve materialni lastnosti vladata vsem, ki niso bhakte. Človek se pod vplivom strasti ne more rešiti materialnih želja, pod vplivom nevednosti pa ne pozna ne sebe ne Gospoda. Taki ljudje nimajo nobenih možnosti za samospoznanje, ne glede na to, za kako pobožne se izdajajo. Bhaktam pa vpliv strasti in nevednosti po Svoji milosti odstrani Gospod. Tako se ustalijo v vrlini, ki je lastnost popolnih brāhmaṇ. Vsak se lahko usposobi za brāhmaṇo, če se pod vodstvom verodostojnega učitelja drži poti vdanega služenja Gospodu. Śrīmad-Bhāgavatam (2.4.18) še pravi:

kirāta-hūṇāndhra-pulinda-pulkaśā
ābhīra-śumbhā yavanāḥ khasādayaḥ
ye ’nye ca pāpā yad-apāśrayāśrayāḥ
śudhyanti tasmai prabhaviṣṇave namaḥ
kirāta-hūṇāndhra-pulinda-pulkaśā
ābhīra-śumbhā yavanāḥ khasādayaḥ
ye ’nye ca pāpā yad-apāśrayāśrayāḥ
śudhyanti tasmai prabhaviṣṇave namaḥ

Any lowborn person can be purified by the guidance of a pure devotee of the Lord, for the Lord is extraordinarily powerful.

Tudi če je človek nizkega rodu, se lahko pod vodstvom Gospodovega čistega bhakte očisti, saj ima Gospod izjemno moč.

When one attains brahminical qualifications, he becomes happy and enthusiastic to render devotional service to the Lord. Automatically the science of God is unveiled before him. By knowing the science of God, one gradually becomes freed from material attachments, and one’s doubtful mind becomes crystal clear by the grace of the Lord. One who attains this stage is a liberated soul and can see the Lord in every step of life. This is the perfection of sambhava, as described in this mantra of Śrī Īśopaniṣad.

   Z brahmanskimi odlikami postanemo srečni in navdušeno služimo Gospodu. Znanost o Bogu se nam tako samodejno razodene. S tem znanjem se postopoma otresemo materialnih navezanosti, po Gospodovi milosti pa se naše dvomeče srce povsem zbistri. Kdor je na tej stopnji, je osvobojena duša in vidi Gospoda na vsakem koraku. To je popolnost sambhave, kot jo opisuje ta mantra Śrī Īśopaniṣad.