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Text Two

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Devanagari

Devanagari

अत्याहारः प्रयासश्च प्रजल्पो नियमाग्रहः ।
जनसङ्गश्च लौल्यं च षड्भिर्भक्तिर्विनश्यति ॥ २ ॥

Text

Besedilo

atyāhāraḥ prayāsaś ca
prajalpo niyamāgrahaḥ
jana-saṅgaś ca laulyaṁ ca
ṣaḍbhir bhaktir vinaśyati
atyāhāraḥ prayāsaś ca
prajalpo niyamāgrahaḥ
jana-saṅgaś ca laulyaṁ ca
ṣaḍbhir bhaktir vinaśyati

Synonyms

Synonyms

ati-āhāraḥ — overeating or too much collecting; prayāsaḥ — over-endeavoring; ca — and; prajalpaḥ — idle talking; niyama — rules and regulations; āgrahaḥ — too much attachment to (or agrahaḥ – too much neglect of); jana-saṅgaḥ — association with worldly-minded persons; ca — and; laulyam — ardent longing or greed; ca — and; ṣaḍbhiḥ — by these six; bhaktiḥ — devotional service; vinaśyati — is destroyed.

ati-āhāraḥ — prenajedanje ali pretirano kopičenje; prayāsaḥ — čezmerno prizadevanje; ca — in; prajalpaḥ — prazne besede; niyama — pravila; āgrahaḥ — – prevelika navezanost na (ali agrahaḥ – pretirano zanemarjanje); jana-saṅgaḥ — druženje s posvetnimi ljudmi; ca — in; laulyam — močno hlepenje oziroma pohlep; ca — in; ṣaḍbhiḥ — s temi šestimi; bhaktiḥ — vdano služenje Kṛṣṇi; vinaśyati — se uniči.

Translation

Translation

One’s devotional service is spoiled when he becomes too entangled in the following six activities: (1) eating more than necessary or collecting more funds than required; (2) over-endeavoring for mundane things that are very difficult to obtain; (3) talking unnecessarily about mundane subject matters; (4) practicing the scriptural rules and regulations only for the sake of following them and not for the sake of spiritual advancement, or rejecting the rules and regulations of the scriptures and working independently or whimsically; (5) associating with worldly-minded persons who are not interested in Kṛṣṇa consciousness; and (6) being greedy for mundane achievements.

Naše vdano služenje Kṛṣṇi se izjalovi, če se preveč zapletemo na šest opisanih načinov: (1) tako da se prenajedamo ali kopičimo več stvari, kot jih potrebujemo, (2) da se pretirano ženemo za težko dosegljivimi materialnimi dobrinami, (3) da po nepotrebnem govorimo o posvetnih temah, (4) da se pravil iz svetih spisov držimo le zaradi pravil samih, ne pa zaradi duhovne rasti, ali pa da jih ne upoštevamo in ravnamo svojevoljno, (5) da se družimo s posvetnimi ljudmi, ki jih zavest Kṛṣṇe ne zanima, in (6) da hlepimo po posvetnih dosežkih.

Purport

Purport

Human life is meant for plain living and high thinking. Since all conditioned living beings are under the control of the Lord’s third energy, this material world is designed so that one is obliged to work. The Supreme Personality of Godhead has three primary energies, or potencies. The first is called antaraṅga-śakti, or the internal potency. The second is called taṭastha-śakti, or the marginal potency. The third is called bahiraṅga-śakti, or the external potency. The living entities constitute the marginal potency, and they are situated between the internal and external potencies. Being subordinate as eternal servants of the Supreme Personality of Godhead, the jīvātmās, or atomic living entities, must remain under the control of either the internal or external potency. When they are under the control of the internal potency, they display their natural, constitutional activity – namely, constant engagement in the devotional service of the Lord. This is stated in Bhagavad-gītā (9.13):

KOMENTAR: Namen človeškega življenja je preprosto življenje in visoko razmišljanje. Materialni svet je ustvarjen tako, da so vsa pogojena živa bitja, ki jim vlada Gospodova tretja energija, primorana delovati. Vsevišnja Božanska Osebnost ima tri osnovne energije oziroma moči. Prva je antaraṅga-śakti – notranja energija, druga taṭastha-śakti – mejna energija in tretja bahiraṅga-śakti – zunanja energija. Živa bitja pripadajo mejni energiji, ki je med notranjo in zunanjo energijo. Jīvātme oziroma neznatna živa bitja so večni služabniki Vsevišnjega Gospoda, zato so vedno pod vplivom notranje ali zunanje energije. Kadar so pod nadzorom prve, so v svoji naravni, izvorni vlogi, kar pomeni, da ves čas vdano služijo Gospodu. Tako pravi Bhagavad-gītā (9.13):

mahātmānas tu māṁ pārtha
daivīṁ prakṛtim āśritāḥ
bhajanty ananya-manaso
jñātvā bhūtādim avyayam
mahātmānas tu māṁ pārtha
daivīṁ prakṛtim āśritāḥ
bhajanty ananya-manaso
jñātvā bhūtādim avyayam

“O son of Pṛthā, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible.”

»O Pṛthin sin, tisti, ki niso v iluziji, so pod zaščito božanske narave. Take velike duše se popolnoma posvetijo vdanemu služenju, saj vedo, da sem izvorna in neizčrpna Vsevišnja Božanska Osebnost.«

The word mahātmā refers to those who are broad-minded, not cripple-minded. Cripple-minded persons, always engaged in satisfying their senses, sometimes expand their activities in order to do good for others through some “ism” like nationalism, humanitarianism or altruism. They may reject personal sense gratification for the sense gratification of others, like the members of their family, community or society – either national or international. Actually all this is extended sense gratification, from personal to communal to social. This may all be very good from the material point of view, but such activities have no spiritual value. The basis of such activity is sense gratification, either personal or extended. Only when a person gratifies the senses of the Supreme Lord can he be called a mahātmā, or broad-minded person.

Beseda mahātmā označuje ljudi širokega, ne ozkega duha. Ozkosrčni ljudje ves čas zadovoljujejo svoje čute, včasih pa delovanje razširijo prek kakšnega izma, kot so patriotizem, humanizem ali altruizem, da bi naredili kaj dobrega za druge. Zadovoljitvi lastnih čutov se utegnejo odreči zato, da bi zadovoljili čute svojcev ter članov skupnosti in družbe, tako rojakov kot drugih. Vse to je pravzaprav zadovoljevanje čutov, ki se s posameznika širi na skupnost in družbo. Taka dejanja so s posvetnega vidika morda zelo hvalevredna, vendar nimajo nobene duhovne vrednosti. Temeljijo namreč na osebnem ali razširjenem zadovoljevanju čutov. Mahātmā oziroma človek širokega duha lahko rečemo samo tistemu, ki zadovoljuje čute Vsevišnjega Gospoda.

In the above-quoted verse from Bhagavad-gītā, the words daivīṁ prakṛtim refer to the control of the internal potency, or pleasure potency, of the Supreme Personality of Godhead. This pleasure potency is manifested as Śrīmatī Rādhārāṇī, or Her expansion Lakṣmī, the goddess of fortune. When the individual jīva souls are under the control of the internal energy, their only engagement is the satisfaction of Kṛṣṇa, or Viṣṇu. This is the position of a mahātmā. If one is not a mahātmā, he is a durātmā, or a cripple-minded person. Such mentally crippled durātmās are put under the control of the Lord’s external potency, mahā-māyā.

V prej omenjenem verzu iz Bhagavad-gīte se besedi daivīṁ prakṛtim nanašata na vpliv notranje energije oziroma energije zadovoljstva Vsevišnje Božanske Osebnosti. Ta energija se izraža kot Śrīmatī Rādhārāṇī ali Njena emanacija Lakṣmī, boginja sreče. Ko je jīva, duša, pod vplivom notranje energije, hoče samo ugoditi Kṛṣṇi oziroma Viṣṇuju. To je raven mahātme. Kdor ni mahātmā, je durātmā, ozkosrčen človek. Take ljudi ima v oblasti Gospodova zunanja energija, mahā-māyā.

Indeed, all living entities within this material world are under the control of mahā-māyā, whose business is to subject them to the influence of threefold miseries: adhidaivika-kleśa (sufferings caused by the demigods, such as droughts, earthquakes and storms), adhibhautika-kleśa (sufferings caused by other living entities like insects or enemies), and adhyātmika-kleśa (sufferings caused by one’s own body and mind, such as mental and physical infirmities). Daiva-bhūtātma-hetavaḥ: the conditioned souls, subjected to these three miseries by the control of the external energy, suffer various difficulties.

Ta pravzaprav obvladuje vsa živa bitja v materialnem svetu in poskrbi, da so podvržena trem vrstam nadlog: adhidaivika-kleśi (trpljenju, ki jim ga s sušami, potresi, neurji in podobnim povzročajo polbogovi), adhibhautika-kleśi (trpljenju, ki jim ga prizadevajo druga živa bitja, na primer mrčes ali sovražniki) in adhyātmika-kleśi (trpljenju, ki jim ga v obliki duševnih in telesnih bolečin povzročata telo in um). Daiva-bhūtātma-hetavaḥ, pogojene duše, ki jih pod nadzorom zunanje energije pestijo te tri nadloge, trpijo na različne načine.

The main problem confronting the conditioned souls is the repetition of birth, old age, disease and death. In the material world one has to work for the maintenance of the body and soul, but how can one perform such work in a way that is favorable for the execution of Kṛṣṇa consciousness? Everyone requires possessions such as food grains, clothing, money and other things necessary for the maintenance of the body, but one should not collect more than necessary for his actual basic needs. If this natural principle is followed, there will be no difficulty in maintaining the body.

Glavna težava pogojenih duš je ponavljanje rojstva, bolezni, starosti in smrti. V materialnem svetu moramo vsi delati, da bi lahko vzdrževali telo in dušo. Kako pa naj delo opravljamo tako, da bo dobro vplivalo na naše razvijanje zavesti Kṛṣṇe? Vsi potrebujemo hrano, obleko, denar in druge potrebščine za vzdrževanje telesa, ne smemo pa jemati več, kot potrebujemo za zadovoljitev osnovnih potreb. Če se držimo tega naravnega načela, nam ne bo težko vzdrževati telesa.

According to nature’s arrangement, living entities lower on the evolutionary scale do not eat or collect more than necessary. Consequently in the animal kingdom there is generally no economic problem or scarcity of necessities. If a bag of rice is placed in a public place, birds will come to eat a few grains and go away. A human being, however, will take away the whole bag. He will eat all his stomach can hold and then try to keep the rest in storage. According to scriptures, this collecting of more than necessary (atyāhāra) is prohibited. Now the entire world is suffering because of it.

Živa bitja, ki so na nižji razvojni stopnji, se po naravni ureditvi ne prenajedajo in ničesar ne kopičijo. Zato v živalskem kraljestvu na splošno ni gmotnih težav ali pomanjkanja. Če na javno mesto postavimo vrečo riža, bodo priletele ptice, pozobale nekaj zrn in odletele, človek pa bo odnesel celo vrečo. Pošteno se bo najedel, preostanek pa shranil. Sveti spisi prepovedujejo tako kopičenje (atyāhāro), zaradi katerega zdaj trpi ves svet.

Collecting and eating more than necessary also causes prayāsa, or unnecessary endeavor. By God’s arrangement, anyone in any part of the world can live very peacefully if he has some land and a milk cow. There is no need for man to move from one place to another to earn a livelihood, for one can produce food grains locally and get milk from cows. That can solve all economic problems. Fortunately, man has been given higher intelligence for the cultivation of Kṛṣṇa consciousness, or the understanding of God, one’s relationship with Him, and the ultimate goal of life, love of God. Unfortunately, so-called civilized man, not caring for God realization, utilizes his intelligence to get more than necessary and simply eats to satisfy the tongue. By God’s arrangement there is sufficient scope for the production of milk and grains for human beings all over the world, but instead of using their higher intelligence to cultivate God consciousness, so-called intelligent men misuse their intelligence to produce many unnecessary and unwanted things. Thus factories, slaughterhouses, brothels and liquor shops are opened. If people are advised not to collect too many goods, eat too much or work unnecessarily to possess artificial amenities, they think they are being advised to return to a primitive way of life. Generally people do not like to accept plain living and high thinking. That is their unfortunate position.

Gomiljenje stvari in prenajedanje sta tudi vzrok prayāse, nepotrebnega truda. Po Božji ureditvi lahko vsakdo kjer koli na svetu zelo mirno živi, če ima kos zemlje in kravo mlekarico. Za preživetje se mu ni treba seliti iz kraja v kraj, saj lahko doma pridela hrano, krave pa mu dajejo mleko. To lahko reši vse gospodarske težave. Človek je k sreči dobil višji razum za razvijanje zavesti Kṛṣṇe oziroma za razumevanje Boga, svojega odnosa z Njim in končnega življenjskega cilja – ljubezni do Njega. Ljudem, ki naj bi bili civilizirani, pa žal ni mar za spoznavanje Boga. Razum uporabljajo zato, da bi si nagrabili več, kot potrebujejo, in jedo le zato, da bi potešili slo po okušanju hrane. Po Božji ureditvi bi lahko proizvedli dovolj mleka in žita za vse na svetu. Tako imenovani razumni ljudje pa višji razum zlorabljajo za proizvodnjo številnih nepotrebnih in nezaželenih reči, namesto da bi ga uporabili za razvijanje zavesti o Bogu. Tako odpirajo tovarne, klavnice, javne hiše in trgovine z alkoholnimi pijačami. Če ljudem svetujemo, naj si ne kopičijo stvari, naj ne jedo preveč in po nepotrebnem ne delajo za umetno udobje, mislijo, da jih spodbujamo, naj se vrnejo k primitivnemu načinu življenja. Večina noče preprostega življenja in visokega razmišljanja. To je res žalostno.

Human life is meant for God realization, and the human being is given higher intelligence for this purpose. Those who believe that this higher intelligence is meant to attain a higher state should follow the instructions of the Vedic literatures. By taking such instructions from higher authorities, one can actually become situated in perfect knowledge and give real meaning to life.

Ljudje smo dobili višji razum, ker je naše življenje namenjeno spoznanju Boga. Tisti, ki verjamejo, da imamo takšen razum zato, da bi dosegli nekaj višjega, se morajo držati napotkov vedskih spisov. Z upoštevanjem teh višjih navodil si lahko zares pridobimo popolno znanje in pravilno osmislimo življenje.

In Śrīmad-Bhāgavatam (1.2.9) Śrī Sūta Gosvāmī describes the proper human dharma in this way:

Śrī Sūta Gosvāmī v Śrīmad-Bhāgavatamu (1.2.9) opisuje pravo dharmo:

dharmasya hy āpavargyasya
nārtho ’rthāyopakalpate
nārthasya dharmaikāntasya
kāmo lābhāya hi smṛtaḥ
dharmasya hy āpavargyasya
nārtho ’rthāyopakalpate
nārthasya dharmaikāntasya
kāmo lābhāya hi smṛtaḥ

“All occupational engagements [dharma] are certainly meant for ultimate liberation. They should never be performed for material gain. Furthermore, one who is engaged in the ultimate occupational service [dharma] should never use material gain to cultivate sense gratification.”

»Vse stanovske dolžnosti (dharma) so vsekakor namenjene končni osvoboditvi, zato jih nikoli ne bi smeli opravljati za materialno korist. Kdor pa opravlja najvišjo dolžnost (dharmo), materialnega dobička nikdar ne bi smel izkoristiti za zadovoljevanje čutov.«

The first step in human civilization consists of occupational engagements performed according to the scriptural injunctions. The higher intelligence of a human being should be trained to understand basic dharma. In human society there are various religious conceptions characterized as Hindu, Christian, Hebrew, Mohammedan, Buddhist and so on, for without religion, human society is no better than animal society.

Prvi korak človeške civilizacije je izpolnjevanje stanovskih dolžnosti po zapovedih svetih spisov. Ljudje bi morali svoj višji razum izuriti za razumevanje osnovne dharme. V družbi so različna verska pojmovanja, kot so hinduistično, krščansko, judovsko, islamsko, budistično in tako naprej, saj človeška družba brez vere ni nič boljša od živalske.

As stated above (dharmasya hy āpavargyasya nārtho ’rthāyopakalpate), religion is meant for attaining emancipation, not for getting bread. Sometimes human society manufactures a system of so-called religion aimed at material advancement, but that is far from the purpose of true dharma. Religion entails understanding the laws of God because the proper execution of these laws ultimately leads one out of material entanglement. That is the true purpose of religion. Unfortunately people accept religion for material prosperity because of atyāhāra, or an excessive desire for such prosperity. True religion, however, instructs people to be satisfied with the bare necessities of life while cultivating Kṛṣṇa consciousness. Even though we require economic development, true religion allows it only for supplying the bare necessities of material existence. Jīvasya tattva jijñāsā: the real purpose of life is to inquire about the Absolute Truth. If our endeavor (prayāsa) is not to inquire about the Absolute Truth, we will simply increase our endeavor to satisfy our artificial needs. A spiritual aspirant should avoid mundane endeavor.

Kot smo že omenili (dharmasya hy āpavargyasya nārtho ’rthāyo-pakalpate), je vera pot do osvoboditve in ne do kruha. Družba včasih ustvari sistem tako imenovane vere, s katero hoče doseči materialni napredek, ampak to še zdaleč ni namen resnične dharme. Vera pomeni, da razumemo Božje zakone, in če jih pravilno upoštevamo, se na koncu rešimo ujetosti v materijo. To je pravi smisel vere. Ljudje pa jo žal sprejmejo zaradi atyāhāre oziroma čezmerne želje po materialni blaginji. Prava vera uči, naj ob razvijanju zavesti Kṛṣṇe zadovoljimo le najnujnejše življenjske potrebe. Čeprav potrebujemo gospodarski razvoj, ga resnična vera dovoljuje le za preskrbo z najosnovnejšimi potrebščinami za materialni obstoj. Jīvasya tattva-jijñāsā, smisel življenja je iskanje Absolutne Resnice. Če si ne prizadevamo (prayāsa) za to, se bomo le še bolj trudili zadovoljiti svoje umetne potrebe. Kdor bi rad duhovno napredoval, se ne sme gnati za posvetnimi cilji.

Another impediment is prajalpa, unnecessary talking. When we mix with a few friends, we immediately begin unnecessary talking, sounding just like croaking toads. If we must talk, we should talk about the Kṛṣṇa consciousness movement. Those outside of the Kṛṣṇa consciousness movement are interested in reading heaps of newspapers, magazines and novels, solving crossword puzzles and doing many other nonsensical things. In this fashion people simply waste their valuable time and energy. In the Western countries old men, retired from active life, play cards, fish, watch television and debate about useless socio-political schemes. All these and other frivolous activities are included in the prajalpa category. Intelligent persons interested in Kṛṣṇa consciousness should never take part in such activities.

Druga ovira na duhovni poti je prajalpa, nepotrebno govorjenje. Ko se srečamo s prijatelji, se takoj zapletemo v nepomembne pogovore, ki so kot žabje regljanje. Če že moramo govoriti, naj bo to o gibanju za zavest Kṛṣṇe. Tisti, ki niso pripadniki našega gibanja, radi prebirajo na kupe časopisov, revij in romanov, rešujejo križanke in počnejo še marsikaj brezsmiselnega. Tako samo tratijo dragoceni čas in energijo. Upokojeni zahodnjaki igrajo karte, lovijo ribe, gledajo televizijo in razpravljajo o nekoristnih družbeno-političnih temah. Vse te in druge ničvredne dejavnosti sodijo v prajalpo. Razumni ljudje, ki bi radi razvili zavest Kṛṣṇe, se nikoli ne bi smeli ukvarjati z njimi.

Jana-saṅga refers to associating with persons not interested in Kṛṣṇa consciousness. One should strictly avoid such association. Śrīla Narottama dāsa Ṭhākura has therefore advised us to live only in the association of Kṛṣṇa conscious devotees (bhakta-sane vāsa). One should always engage in the service of the Lord in the association of the Lord’s devotees. Association with those engaged in a similar line of business is very conducive to advancement in that business. Consequently materialistic persons form various associations and clubs to enhance their endeavors. For example, in the business world we find such institutions as the stock exchange and chamber of commerce. Similarly, we have established the International Society for Krishna Consciousness to give people an opportunity to associate with those who have not forgotten Kṛṣṇa. This spiritual association offered by our ISKCON movement is increasing day by day. Many people from different parts of the world are joining this Society to awaken their dormant Kṛṣṇa consciousness.

Jana-saṅga pomeni druženje z ljudmi, ki jim ni mar za zavest Kṛṣṇe. Takemu druženju bi se morali skrbno izogibati. Zato nam je Śrīla Narottama dāsa Ṭhākura svetoval, naj živimo samo v družbi Kṛṣṇe zavestnih bhakt (bhakta-sane vāsa). Skupaj z njimi bi morali ves čas služiti Gospodu. Če se hočemo izpopolniti na kakšnem področju, je dobro, da se družimo s tistimi, ki so tudi dejavni na njem. Zato materialisti ustanavljajo razna združenja in klube, ki podpirajo njihova prizadevanja. V poslovnem svetu imajo na primer borze in trgovinske zbornice, mi pa smo ustanovili Mednarodno skupnost za zavest Krišne, da bi ljudem omogočili druženje s tistimi, ki niso pozabili Kṛṣṇe. V njej je iz dneva v dan več duhovne družbe. Pridružujejo se nam številni ljudje z različnih koncev sveta, da bi prebudili svojo spečo zavest Kṛṣṇe.

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anuvṛtti commentary that too much endeavor to acquire knowledge on the part of mental speculators or dry philosophers falls within the category of atyāhāra (collecting more than needed). According to Śrīmad-Bhāgavatam, the endeavor of philosophical speculators to write volumes of books on dry philosophy devoid of Kṛṣṇa consciousness is entirely futile. The work of karmīs who write volumes of books on economic development also falls within the category of atyāhāra. Similarly, those who have no desire for Kṛṣṇa consciousness and who are simply interested in possessing more and more material things – either in the shape of scientific knowledge or monetary gain – are all included under the control of atyāhāra.

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura v komentarju Anuvṛtti piše, da pretirano hlastanje za znanjem, značilno za spekulativne filozofe oziroma razglabljače, pomeni atyāhāro (čezmerno kopičenje). Śrīmad-Bhāgavatam pravi, da je trud takih filozofov, ki pišejo na kupe knjig o suhoparni filozofiji, v kateri ni zavesti Kṛṣṇe, čisto zaman. V atyāhāro spada tudi delo karmījev, ki pišejo številne knjige o materialnem napredku. V tej skupini so še tisti, ki jim ni mar za zavest Kṛṣṇe in bi radi imeli vedno več posvetnih dobrin, pa naj bo v obliki znanstvenih dognanj ali gmotnih koristi.

Karmīs labor to accumulate more and more money for future generations only because they do not know their future position. Interested only in getting more and more money for their sons and grandsons, such foolish persons do not even know what their position is going to be in the next life. There are many incidents that illustrate this point. Once a great karmī accumulated a vast fortune for his sons and grandsons, but later, according to his karma, he took his birth in a cobbler’s house located near the building which in his previous life he had constructed for his children. It so happened that when this very cobbler came to his former house, his former sons and grandsons beat him with shoes. Unless the karmīs and jñānīs become interested in Kṛṣṇa consciousness, they will simply continue to waste their life in fruitless activities.

Karmīji ne poznajo svoje prihodnosti, zato delajo, da bi nagrabili čim več denarja za prihodnje rodove. Tako so neumni, da samo gomilijo premoženje za sinove in vnuke, in se sploh ne zavedajo, kaj jih čaka v naslednjem življenju. To potrjujejo številne zgodbe. Nekoč je neki vpliven karmī nakopičil ogromno bogastvo za sinove in vnuke. Pozneje pa se je v skladu s karmo rodil v čevljarski družini in živel blizu hiše, ki jo je v preteklem življenju sam zgradil za svoje otroke. Usoda je hotela, da so ga ob prihodu v prejšnji dom nekdanji sinovi in vnuki naklestili s čevlji. Če se karmīji in jñānīji ne bodo posvetili razvijanju zavesti Kṛṣṇe, bodo z jalovim početjem še naprej zapravljali življenje.

Accepting some of the scriptural rules and regulations for immediate benefit, as utilitarians advocate, is called niyama-āgraha, and neglecting the rules and regulations of the śāstras, which are meant for spiritual development, is called niyama-agraha. The word āgraha means “eagerness to accept,” and agraha means “failure to accept.” By the addition of either of these two words to the word niyama (“rules and regulations”), the word niyamāgraha is formed. Thus niyamāgraha has a twofold meaning that is understood according to the particular combination of words. Those interested in Kṛṣṇa consciousness should not be eager to accept rules and regulations for economic advancement, yet they should very faithfully accept scriptural rules and regulations for the advancement of Kṛṣṇa consciousness. They should strictly follow the regulative principles by avoiding illicit sex, meat-eating, gambling and intoxication.

Niyama-āgraha pomeni upoštevanje le nekaterih pravil svetih spisov zaradi takojšnje koristi, za kar se zavzemajo utilitaristi. Neupoštevanje pravil śāster, ki so namenjena duhovnemu razvoju, pa je niyama-agraha. Beseda āgraha pomeni vneto upoštevanje, agraha pa neupoštevanje. Če tema besedama dodamo besedo niyama (pravila), dobimo besedo niyamāgraha. Tako ima niyamāgraha glede na določeno združitev besed dva pomena. Tisti, ki jih zanima zavest Kṛṣṇe, se pravil ne bi smeli držati v želji po izboljšanju gmotnega stanja, temveč bi jih morali zelo zvesto upoštevati le zato, da bi se še bolj zavedali Kṛṣṇe. Strogo bi se morali držati predpisanih načel, tako da opustijo zunajzakonske spolne odnose, uživanje mesa, igre na srečo in omamljanje z opojnimi sredstvi.

One should also avoid association with Māyāvādīs, who simply blaspheme Vaiṣṇavas (devotees). Bhukti-kāmīs, who are interested in material happiness, mukti-kāmīs, who desire liberation by merging in the existence of the formless Absolute (Brahman), and siddhi-kāmīs, who desire the perfection of mystic yoga practice, are classified as atyāhārīs. To associate with such persons is not at all desirable.

Izogibati bi se morali tudi družbe māyāvādījev, saj ti le žalijo vaiṣṇave (bhakte). Bhukti-kāmīje, ki si želijo materialne sreče, mukti-kāmīje, ki bi se radi osvobodili in se zlili z brezobličnim Absolutom (Brahmanom), in siddhi-kāmīje, ki hočejo doseči popolnost v mistični jogi, uvrščamo med atyāhārīje. S takimi ljudmi se nikakor ni dobro družiti.

Desires to expand the mind by perfecting mystic yoga, to merge into the existence of Brahman, or to attain whimsical material prosperity are all included within the category of greed (laulya). All attempts to acquire such material benefits or so-called spiritual advancement are impediments on the path of Kṛṣṇa consciousness.

Želje po večanju umskih zmogljivosti z izpopolnitvijo v mistični jogi, po zlitju z Brahmanom ali negotovem gmotnem obilju veljajo za pohlep (laulyo). Vsi poskusi takega materialnega okoriščanja ali tako imenovanega duhovnega napredka so ovira na poti zavesti Kṛṣṇe.

Modern warfare waged between capitalists and communists is due to their avoiding the advice of Śrīla Rūpa Gosvāmī regarding atyāhāra. Modern capitalists accumulate more wealth than necessary, and the communists, envious of their prosperity, want to nationalize all wealth and property. Unfortunately the communists do not know how to solve the problem of wealth and its distribution. Consequently when the wealth of the capitalists falls into the hands of the communists, no solution results. Opposed to these two philosophies, the Kṛṣṇa conscious ideology states that all wealth belongs to Kṛṣṇa. Thus unless all wealth comes under the administration of Kṛṣṇa, there can be no solution to the economic problem of mankind. Nothing can be solved by placing wealth in the hands of the communists or the capitalists. If a hundred-dollar bill is lying on the street, someone may pick it up and put it in his pocket. Such a man is not honest. Another man may see the money and decide to let it remain there, thinking that he should not touch another’s property. Although this second man does not steal the money for his own purposes, he is unaware of its proper use. The third man who sees the hundred-dollar bill may pick it up, find the man who lost it and deliver it to him. This man does not steal the money to spend for himself, nor does he neglect it and let it lie in the street. By taking it and delivering it to the man who has lost it, this man is both honest and wise.

Zdajšnji boj med kapitalisti in komunisti se je vnel zato, ker niso upoštevali nasveta Śrīla Rūpe Gosvāmīja o atyāhāri. Sodobni kapitalisti kopičijo več bogastva, kot ga potrebujejo, komunisti pa jim zavidajo blaginjo, zato hočejo podržaviti celotno premoženje. Ker pa komunisti žal ne znajo dobro porazdeliti bogastva, se nič ne spremeni, ko iz rok kapitalistov preide v njihove roke. Nazor o zavesti Kṛṣṇe v nasprotju s tema doktrinama uči, da vse dobrine pripadajo Kṛṣṇi. In dokler ne bodo vse pod Njegovo upravo, človeštvo ne bo moglo rešiti gospodarskih težav. Nič se ne bo uredilo, če bo bogastvo v rokah komunistov ali kapitalistov. Če na cesti leži stodolarski bankovec, ga lahko kdo pobere in spravi v žep. Tak človek ni pošten. Kdo drug ga pusti na tleh, saj si misli, da tuje lastnine ne sme vzeti. Denarja sicer ne ukrade, vendar tudi ne ve, kaj bi moral storiti z njim. Tretji pa morda najdeni stodolarski bankovec pobere, poišče lastnika in mu ga vrne. Tako denarja ne vzame zase, niti ga ne pusti ležati na cesti. Ker ga pobere in vrne lastniku, je pošten in moder obenem.

Simply transferring wealth from capitalists to communists cannot solve the problem of modern politics, for it has been demonstrated that when a communist gets money, he uses it for his own sense gratification. The wealth of the world actually belongs to Kṛṣṇa, and every living entity, man and animal, has the birthright to use God’s property for his maintenance. When one takes more than his maintenance requires – be he a capitalist or a communist – he is a thief, and as such he is liable to be punished by the laws of nature.

Težav sodobne politike ne bodo rešili s samim prenosom bogastva iz rok kapitalistov v roke komunistov, saj se je izkazalo, da slednji pridobljeni denar uporabijo za zadovoljevanje čutov. Vse bogastvo na svetu v resnici pripada Kṛṣṇi in vsa živa bitja, ljudje in živali, imajo dedno pravico uporabiti Božjo lastnino za preživetje. Kdor si prisvoji več kot toliko, pa naj bo kapitalist ali komunist, je tat in ga po zakonih narave čaka kazen.

The wealth of the world should be used for the welfare of all living entities, for that is the plan of Mother Nature. Everyone has the right to live by utilizing the wealth of the Lord. When people learn the art of scientifically utilizing the Lord’s property, they will no longer encroach upon one another’s rights. Then an ideal society can be formed. The basic principle for such a spiritual society is stated in the first mantra of Śrī Īśopaniṣad:

Po načrtu matere narave je bogastvo sveta namenjeno koristi vseh živih bitij. Vsakdo ima pravico živeti tako, da uporablja Gospodovo lastnino. Ko se jo bodo ljudje naučili znanstveno uporabljati, ne bodo več kratili pravic drug drugemu, temveč bodo lahko ustvarili idealno družbo. Temeljno načelo take duhovne družbe opisuje prva mantra Śrī Īśopaniṣad:

īśāvāsyam idaṁ sarvaṁ
yat kiñca jagatyāṁ jagat
tena tyaktena bhuñjīthā
mā gṛdhaḥ kasya svid dhanam
īśāvāsyam idaṁ sarvaṁ
yat kiñca jagatyāṁ jagat
tena tyaktena bhuñjīthā
mā gṛdhaḥ kasya svid dhanam

“Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and should not accept other things, knowing well to whom they belong.”

»Vse živo in neživo v vesolju je v Gospodovi lasti in pod Njegovim nadzorom. Zato bi si smeli vzeti le tisto, kar potrebujemo in nam je odmerjeno, drugih stvari pa ne, saj moramo dobro vedeti, komu pripadajo.«

Kṛṣṇa conscious devotees know very well that this material world is designed by the complete arrangement of the Lord to fulfill all the necessities of life for all living beings, without their having to encroach upon the life or rights of one another. This complete arrangement affords the proper quota of wealth for everyone according to his real needs, and thus everyone may live peacefully according to the principle of plain living and high thinking. Unfortunately, materialists who have neither faith in the plan of God nor any aspiration for higher spiritual development misuse their God-given intelligence only to augment their material possessions. They devise many systems – such as capitalism and materialistic communism – to advance their material position. They are not interested in the laws of God or in a higher goal. Always anxious to fulfill their unlimited desires for sense gratification, they are conspicuous by their ability to exploit their fellow living beings.

Kṛṣṇe zavestni bhakte dobro vedo, da je Gospod v materialnem svetu ustvaril popolnoma vse za zadovoljitev življenjskih potreb vseh živih bitij, tako da nikomur ni treba posegati v življenje drugih ali jim kratiti pravic. Ta popolna ureditev vsakomur ponuja toliko dobrin, kolikor jih zares potrebuje. Tako lahko vsi mirno živimo po načelu: preprosto življenje in visoko razmišljanje. Žal pa materialisti, ki ne verjamejo v Božji načrt in si ne želijo višjega, duhovnega razvoja, zlorabljajo razum, ki jim ga je dal Gospod, za kopičenje premoženja. Izmišljajo si razne sisteme, kot sta kapitalizem in materialistični komunizem, da bi si izboljšali gmotni položaj. Ne zanimajo jih niti Božji zakoni niti višji cilj. Ves čas si vneto prizadevajo za izpolnitev neštetih želja po zadovoljevanju čutov in znajo ob tem spretno izkoriščati druga živa bitja.

When human society gives up these elementary faults enumerated by Śrīla Rūpa Gosvāmī (atyāhāra, etc.), all enmity will cease between men and animals, capitalists and communists, and so forth. In addition, all problems of economic or political maladjustment and instability will be solved. This pure consciousness is awakened by the proper spiritual education and practice offered scientifically by the Kṛṣṇa consciousness movement.

Ko se bo človeška družba otresla teh osnovnih slabosti (atyāhāre in drugih), ki jih je naštel Śrīla Rūpa Gosvāmī, bo izginilo vse sovraštvo med ljudmi in živalmi, kapitalisti in komunisti, in tako naprej. Rešili pa bomo tudi zavožen in negotov gospodarski in politični položaj. Tako čisto zavest lahko obudimo z ustreznim duhovnim izobraževanjem in življenjem, ki ju znanstveno predstavlja gibanje za zavest Kṛṣṇe.

This Kṛṣṇa consciousness movement offers a spiritual community that can bring about a peaceful condition in the world. Every intelligent man should purify his consciousness and rid himself of the above-mentioned six hindrances to devotional service by taking wholehearted shelter of this Kṛṣṇa consciousness movement.

To gibanje ljudem ponuja duhovno skupnost, ki lahko svetu prinese mir. Vsak pameten človek bi se moral z vsem srcem zateči pod njegovo okrilje ter tako očistiti svojo zavest in premagati šest zgoraj omenjenih ovir v vdanem služenju Gospodu.