Mantra Eight

Osma mantra

Text

Besedilo

sa paryagāc chukram akāyam avraṇam
asnāviraḿ śuddham apāpa-viddham
kavir manīṣī paribhūḥ svayambhūr
yāthātathyato ’rthān vyadadhāc chāśvatībhyaḥ samābhyaḥ

Synonyms

saḥ — that person; paryagāt — must know in fact; śukram — the omnipotent; akāyam — unembodied; avraṇam — without reproach; asnāviram — without veins; śuddham — antiseptic; apāpa-viddham — prophylactic; kaviḥ — omniscient; manīṣī — philosopher; paribhūḥ — the greatest of all; svayambhūḥ — self-sufficient; yāthātathyataḥ — just in pursuance of; arthān — desirables; vyadadhāt — awards; śāśvatībhyaḥ — immemorial; samābhyaḥ — time.

saḥ — tak človek; paryagāt — gotovo resnično pozna; śukram — vsemogočnega; akāyam — neutelešenega; avraṇam — neomadeževanega; asnāviram — brez žil; śuddham — razkuževalnega; apāpa-viddham — zaščitnega; kaviḥ — vseveden; manīṣī — modrec; paribhūḥ — največji od vseh; svayambhūḥ — samozadosten; yāthātathyataḥ — v skladu z; arthān — željami; vyadadhāt — nagradi; śāśvatībhyaḥ — vekomaj; samābhyaḥ — vek.

Translation

Such a person must factually know the greatest of all, the Personality of Godhead, who is unembodied, omniscient, beyond reproach, without veins, pure and uncontaminated, the self-sufficient philosopher who has been fulfilling everyone’s desire since time immemorial.

Tak človek gotovo resnično pozna najmogočnejšega Vsevišnjega Gospoda, neutelešenega, vsevednega, neoporečnega, brezžilnega, čistega, neomadeževanega in samozadostnega modreca, ki od vekomaj izpolnjuje vsakogaršnje želje.

Purport

Here is a description of the transcendental and eternal form of the Absolute Personality of Godhead. The Supreme Lord is not formless. He has His own transcendental form, which is not at all similar to the forms of the mundane world. The forms of the living entities in this world are embodied in material nature, and they work like any material machine. The anatomy of a material body must have a mechanical construction with veins and so forth, but the transcendental body of the Supreme Lord has nothing like veins. It is clearly stated here that He is unembodied, which means that there is no difference between His body and His soul. Nor is He forced to accept a body according to the laws of nature, as we are. In materially conditioned life, the soul is different from the gross embodiment and subtle mind. For the Supreme Lord, however, there is never any such difference between Him and His body and mind. He is the Complete Whole, and His mind, body and He Himself are all one and the same.

To je opis večne božanske podobe Absolutne Božanske Osebnosti. Vsevišnji Gospod ni brezobličen. Ima duhovno podobo, ki se povsem razlikuje od teles tega sveta. Materialna telesa živih bitij delujejo enako kot stroji. Njihova anatomija z žilami in drugimi organi je mehanska, duhovno telo Vsevišnjega Gospoda pa takih organov ne potrebuje. Ta mantra jasno pravi, da Gospod ni utelešen, kar pomeni, da ni razlike med Njegovim telesom in dušo. Prav tako se v nasprotju z nami ni prisiljen utelesiti po zakonih narave. Duša se v pogojenem stanju razlikuje od grobega telesa in subtilnega uma. Vsevišnji Gospod pa je Popolna Celota, zato ni razlike med Njim samim ter Njegovim telesom in umom – vsi so eno in isto.

In the Brahma-saṁhitā (5.1) there is a similar description of the Supreme Lord. He is described there as sac-cid-ānanda-vigraha, which means that He is the eternal form fully representing transcendental existence, knowledge and bliss. As such, He does not require a separate body or mind, as we do in material existence. The Vedic literature clearly states that the Lord’s transcendental body is completely different from ours; thus He is sometimes described as formless. This means that He has no form like ours and that He is devoid of a form we can conceive of. In the Brahma-saṁhitā (5.32) it is further stated that with each and every part of His body He can do the work of the other senses. This means that the Lord can walk with His hands, accept things with His legs, see with His hands and feet, eat with His eyes, etc. In the śruti-mantras it is also said that although the Lord has no hands and legs like ours, He has a different type of hands and legs, by which He can accept all that we offer Him and run faster than anyone. These points are confirmed in this eighth mantra through the use of words like śukram (“omnipotent”).

Vsevišnjega Gospoda podobno opiše tudi Brahma-saṁhitā (5.1). Opredeli Ga kot sac-cid-ānanda-vigraho, kar pomeni, da je Gospod utelešenje večnosti, vednosti in blaženosti. Kot tak ne potrebuje ločenega telesa in uma, kot jih potrebujemo bitja v materialnem svetu. Vedski spisi jasno pravijo, da se Gospodovo duhovno telo popolnoma razlikuje od našega – zato Ga včasih opisujejo kot brezobličnega. To pomeni, da si Njegove podobe, ki je popolnoma drugačna od naše, ne moremo niti zamisliti. Brahma-saṁhitā (5.32) tudi pravi, da lahko vsak del Gospodovega telesa opravlja naloge drugih delov oziroma čutov. Tako Gospod lahko hodi z rokami, sprejema z nogami, gleda z rokami in stopali, jé z očmi itd. V śruti-mantrah piše, da Gospod nima takšnih rok in nog kot mi, ima pa drugačne, s katerimi lahko sprejema vse, kar Mu darujemo, in teče hitreje od kogar koli. To z besedo śukram (vsemogočen) potrjuje tudi ta mantra.

The Lord’s worshipable form (arcā-vigraha), which is installed in temples by authorized ācāryas who have realized the Lord in terms of Mantra Seven, is nondifferent from the original form of the Lord. The Lord’s original form is that of Śrī Kṛṣṇa, and Śrī Kṛṣṇa expands Himself into an unlimited number of forms, such as Baladeva, Rāma, Nṛsiṁha and Varāha. All of these forms are one and the same Personality of Godhead. Similarly, the arcā-vigraha worshiped in temples is also an expanded form of the Lord. By worshiping the arcā-vigraha, one can at once approach the Lord, who accepts the service of a devotee by His omnipotent energy. The arcā-vigraha of the Lord descends at the request of the ācāryas, the holy teachers, and works exactly in the original way of the Lord by virtue of the Lord’s omnipotence. Foolish people who have no knowledge of Śrī Īśopaniṣad or any of the other śruti-mantras consider the arcā-vigraha, which is worshiped by pure devotees, to be made of material elements. This form may be seen as material by the imperfect eyes of foolish people or kaniṣṭha-adhikārīs, but such people do not know that the Lord, being omnipotent and omniscient, can transform matter into spirit and spirit into matter, as He desires.

Gospodova tempeljska podoba (arcā-vigraha), katere čaščenje so vzpostavili verodostojni ācārye, ki so Boga spoznali v duhu sedme mantre, se ne razlikuje od izvorne Gospodove podobe, Śrī Kṛṣṇe. Śrī Kṛṣṇa se razširi v nešteto oblik, kot na primer Baladevo, Rāmo, Nṛsiṁho in Varāho. Vsi so ena Božanska Osebnost. Gospod se razširi tudi v arcā-vigraho, ki jo častimo v templjih. S čaščenjem arcā-vigrahe se lahko takoj povežemo z Gospodom, ki s Svojo vsemogočno energijo sprejema naše služenje. Arcā-vigraha sestopi na prošnjo ācārij, svetih učiteljev, in vsemogočni Gospod v njej deluje enako kot v drugih duhovnih podobah. Nespametni ljudje ali kaniṣṭha-adhikārīji, ki nimajo znanja Śrī Īśopaniṣad ali drugih śruti-manter, mislijo, da je arcā-vigraha, ki jo častijo Gospodovi čisti bhakte, narejena iz materialnih sestavin. Kot táko jo vidijo s svojimi nepopolnimi očmi, ne vedo pa, da lahko vsemogočni in vsevedni Gospod po Svoji volji preoblikuje materialno energijo v duhovno in duhovno v materialno.

In the Bhagavad-gītā (9.11–12) the Lord regrets the fallen condition of men with little knowledge who deride Him because He descends like a man into this world. Such poorly informed persons do not know the omnipotence of the Lord. Thus the Lord does not manifest Himself in full to the mental speculators. He can be appreciated only in proportion to one’s surrender to Him. The fallen condition of the living entities is due entirely to forgetfulness of their relationship with God.

V Bhagavad-gīti (9.11–12) Gospod izrazi obžalovanje nad padlim položajem ljudi skromnega znanja, ki Ga omalovažujejo, ker v ta svet sestopi kot človek. Taki neizobraženi ljudje ne poznajo Gospodove vsemogočnosti, zato se Bog spekulativnim umovalcem ne razodene v celoti. Gospoda lahko spoznamo le toliko, kolikor se Mu predamo. Živa bitja smo pogojena samo zato, ker smo pozabila svoj odnos z Bogom.

In this mantra, as well as in many other Vedic mantras, it is clearly stated that the Lord has been supplying goods to the living entities from time immemorial. A living being desires something, and the Lord supplies the object of that desire in proportion to one’s qualification. If a man wants to be a high-court judge, he must acquire not only the necessary qualifications but also the consent of the authority who can award the title of high-court judge. The qualifications in themselves are insufficient for one to occupy the post: it must be awarded by some superior authority. Similarly, the Lord awards enjoyment to living entities in proportion to their qualifications, but good qualifications in themselves are not sufficient to enable one to receive awards. The mercy of the Lord is also required.

Tako ta kot številne druge vedske mantre jasno pravijo, da Gospod od vekomaj daje živim bitjem vse, kar potrebujejo. Vsako željo posameznega živega bitja izpolni sorazmerno glede na to, kar si zasluži. Če hočemo postati vrhovni sodnik, sama usposobljenost ni dovolj – potrebujemo tudi potrditev višjega organa, ki nam tak naslov lahko podeli. Usposobljenost še ne zagotavlja položaja – vedno ga mora odobriti višja avtoriteta. Tako tudi Gospod odobri uživanje živega bitja sorazmerno glede na njegovo usposobljenost, ta pa mu sama po sebi ne more zagotoviti želenega cilja. Vedno potrebujemo še Gospodovo milost.

Ordinarily the living being does not know what to ask from the Lord, nor which post to seek. When the living being comes to know his constitutional position, however, he asks to be accepted into the transcendental association of the Lord in order to render transcendental loving service unto Him. Unfortunately, living beings under the influence of material nature ask for many other things, and they are described in the Bhagavad-gītā (2.41) as having divided, or splayed, intelligence. Spiritual intelligence is one, but mundane intelligence is diverse. In Śrīmad-Bhāgavatam (7.5.30–31) it is stated that those who are captivated by the temporary beauties of the external energy forget the real aim of life, which is to go back to Godhead. Forgetting this, one tries to adjust things by various plans and programs, but this is like chewing what has already been chewed. Nonetheless, the Lord is so kind that He allows the forgetful living entity to continue in this way without interference. Thus this mantra of Śrī Īśopaniṣad uses the very appropriate word yāthātathyataḥ, indicating that the Lord rewards the living entities just in pursuance of their desires. If a living being wants to go to hell, the Lord allows him to do so without interference, and if he wants to go back home, back to Godhead, the Lord helps him.

Živa bitja običajno ne vemo, kaj prositi Gospoda, niti po čem hrepeneti. Ko spoznamo svoj naravni položaj, pa prosimo Gospoda, naj nas sprejme v Svojo božansko družbo, da bi Mu ljubeče služili. Na žalost živa bitja, ki so pod vplivom materialne narave, prosijo za številne druge reči in Bhagavad-gītā (2.41) jih opiše kot tiste, ki imajo razpršen razum. Duhovni razum se osredotoči na eno samo stvar, posvetnega pa vleče na vse strani. Śrīmad-Bhāgavatam (7.5.30–31) pravi, da tisti, ki jih prevzame začasna lepota zunanje energije, pozabijo na pravi smisel življenja – vrnitev k Bogu. V taki pozabi kujejo številne načrte za izboljšanje svojega življenja, vendar je to enako žvečenju že prežvečenega. Kljub temu je Gospod tako dober, da pozabljivemu živemu bitju dopusti neovirano hoditi po svoji poti. Ta mantra Śrī Īśopaniṣad uporabi zelo primerno besedo yāthātathyataḥ, ki kaže na to, da Gospod nagrajuje živa bitja v skladu z njihovimi željami. Če si živo bitje želi v pekel, mu Gospod to brez vmešavanja dopusti, če pa se želi vrniti k Njemu, mu na tej poti pomaga.

God is described here as paribhūḥ, the greatest of all. No one is greater than or equal to Him. Other living beings are described here as beggars who ask goods from the Lord. The Lord supplies the things the living entities desire. If the entities were equal to the Lord in potency – if they were omnipotent and omniscient – there would be no question of their begging from the Lord, even for so-called liberation. Real liberation means going back to Godhead. Liberation as conceived of by an impersonalist is a myth, and begging for sense gratification has to continue eternally unless the beggar comes to his spiritual senses and realizes his constitutional position.

Bog je tukaj opisan kot paribhūḥ, največji od vseh – nihče Mu ni enak ali večji od Njega – druga živa bitja pa so opredeljena kot berači, ki prosijo Gospoda za različne dobrine. Gospod prinaša živim bitjem tisto, kar si želijo. Če bi imela živa bitja enako moč kot Bog, če bi bila vsemogočna in vsevedna, Ga ne bi za nič prosila – niti za tako imenovano osvoboditev. Prava osvoboditev je vrnitev k Bogu. Osvoboditev, kakršno si predstavljajo impersonalisti, je mit, beračenje za čutno zadovoljevanje pa se nikoli ne konča, če berača ne sreča duhovna pamet in ne spozna svojega naravnega položaja.

Only the Supreme Lord is self-sufficient. When Lord Kṛṣṇa appeared on earth five thousand years ago, He displayed His full manifestation as the Personality of Godhead through His various activities. In His childhood He killed many powerful demons, such as Aghāsura, Bakāsura and Śakaṭāsura, and there was no question of His having acquired such power through any extraneous endeavor. He lifted Govardhana Hill without ever practicing weight-lifting. He danced with the gopīs without social restriction and without reproach. Although the gopīs approached Him with a paramour’s feelings of love, the relationship between the gopīs and Lord Kṛṣṇa was worshiped even by Lord Caitanya, who was a strict sannyāsī and rigid follower of disciplinary regulations. To confirm that the Lord is always pure and uncontaminated, Śrī Īśopaniṣad describes Him as śuddham (antiseptic) and apāpa-viddham (prophylactic). He is antiseptic in the sense that even an impure thing can become purified just by touching Him. The word “prophylactic” refers to the power of His association. As mentioned in the Bhagavad-gītā (9.30–31), a devotee may appear to be su-durācāra, not well behaved, in the beginning, but he should be accepted as pure because he is on the right path. This is due to the prophylactic nature of the Lord’s association. The Lord is also apāpa-viddham because sin cannot touch Him. Even if He acts in a way that appears to be sinful, such actions are all-good, for there is no question of His being affected by sin. Because in all circumstances He is śuddham, most purified, He is often compared to the sun. The sun extracts moisture from many untouchable places on the earth, yet it remains pure. In fact, it purifies obnoxious things by virtue of its sterilizing powers. If the sun, which is a material object, is so powerful, then we can hardly begin to imagine the purifying strength of the all-powerful Lord.

Samo Vsevišnji Gospod je samozadosten. Ko se je Gospod Kṛṣṇa pred pet tisoč leti pojavil na zemlji, se je z uprizarjanjem Svojih dejavnosti povsem razodel kot Božanska Osebnost. V otroštvu je ubil veliko mogočnih demonov, kot na primer Aghāsuro, Bakāsuro in Śakaṭāsuro, vendar si Svoje moči ni pridobil iz kakšnega zunanjega vira. Hrib Govardhano je dvignil, ne da bi kdaj vadil dvigovanje uteži. Z gopījami je plesal ne oziraje se na družbene omejitve, pa je kljub temu Njegovo ravnanje neoporečno. Čeprav so se Mu gopīje približale z željo po ljubezenskem razmerju, je njihov odnos častil celo Gospod Caitanya, ki je bil dosleden sannyāsī in se je neupogljivo držal strogih duhovnih načel. Śrī Īśopaniṣad potrjuje, da je Gospod vedno čist in neomadeževan, ter Ga opiše kot śuddham (razkuževalnega) in apāpa-viddham (zaščitnega). Razkuževalen je v smislu, da se ob stiku z Njim celo nečiste stvari očistijo, beseda »zaščiten« pa kaže, kakšno moč ima druženje z Njim. Bhagavad-gītā (9.30–31) pravi, da je na začetku bhakta lahko na videz su-durācāra, neprimernega vedenja, vendar ga moramo imeti za čistega, ker je na pravi poti. To je zaradi zaščitne narave druženja z Gospodom. Bog je apāpa-viddham še zato, ker se Ga greh ne more dotakniti. Tudi če deluje na videz grešno, Njegova dejanja v resnici prinašajo najvišje dobro, saj greh Nanj ne vpliva. Pogosto Ga primerjamo s soncem, saj je v vseh okoliščinah śuddham (najčistejši). Sonce izpari vlago iz številnih nedotakljivih stvari na zemlji, pa vendar ostaja čisto. V resnici s svojo razkuževalno močjo gnusne stvari očiščuje. Če je že sonce, ki je materialno, tako močno, si lahko le skušamo predstavljati, kakšno očiščujočo moč ima vsemogočni Gospod.