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Enajsta mantra

Mantra Eleven

Besedilo

Text

vidyāṁ cāvidyāṁ ca yas
tad vedobhayaḿ saha
avidyayā mṛtyuṁ tīrtvā
vidyayāmṛtam aśnute
vidyāṁ cāvidyāṁ ca yas
tad vedobhayaḿ saha
avidyayā mṛtyuṁ tīrtvā
vidyayāmṛtam aśnute

Synonyms

Synonyms

vidyām — pravo znanje; ca — in; avidyām — nevednost; ca — in; yaḥ — kdor; tat — to; veda — pozna; ubhayam — oboje; saha — hkrati; avidyayā — z negovanjem nevednosti; mṛtyum — ponavljajočo se smrt; tīrtvā — preseže; vidyayā — z negovanjem znanja; amṛtam — neumrljivost; aśnute — uživa.

vidyām — knowledge in fact; ca — and; avidyām — nescience; ca — and; yaḥ — a person who; tat — that; veda — knows; ubhayam — both; saha — simultaneously; avidyayā — by culture of nescience; mṛtyum — repeated death; tīrtvā — transcending; vidyayā — by culture of knowledge; amṛtam — deathlessness; aśnute — enjoys.

Translation

Translation

Le kdor vzporedno spoznava poti nevednosti in duhovnega znanja, se lahko dvigne nad vpliv ponavljajočih se rojstev in smrti ter uživa poln blagoslov neumrljivosti.

Only one who can learn the process of nescience and that of transcendental knowledge side by side can transcend the influence of repeated birth and death and enjoy the full blessings of immortality.

Purport

Purport

Od začetka stvarjenja materialnega sveta si vsi prizadevamo doseči večno življenje, zakoni narave pa so tako neusmiljeni, da se nihče ne more izmakniti objemu smrti. Nihče noče umreti, ostareti ali zboleti, toda naravni zakon nikomur ne dovoli, da bi bil odporen proti tovrstnim težavam. Pred njimi nas ni rešilo niti napredno materialno znanje. Znanost lahko izumi jedrsko bombo in tako pospeši smrt, ne more pa odkriti ničesar, kar bi nas zaščitilo pred krutim prihodom starosti, bolezni in smrti.

Since the creation of the material world, everyone has been trying to attain a permanent life, but the laws of nature are so cruel that no one has been able to avoid the hand of death. No one wants to die, nor does anyone want to become old or diseased. The law of nature, however, does not allow anyone immunity from old age, disease or death. Nor has the advancement of material knowledge solved these problems. Material science can discover the nuclear bomb to accelerate the process of death, but it cannot discover anything that can protect man from the cruel hands of old age, disease and death.

   Purāṇe opisujejo življenje materialno zelo naprednega kralja Hiraṇyakaśipuja. Z materialnimi sposobnostmi in močjo svoje nevednosti je hotel premagati neizprosno smrt in se zato podvrgel tako strogi askezi, da je s svojimi mističnimi močmi vznemiril prebivalce vseh planetnih sestavov. Prisilil je vesoljnega stvarnika polboga Brahmo, da je sestopil k njemu. Prosil ga je za blagoslov amare, neumrljivosti. Brahmā mu je pojasnil, da mu tega blagoslova ne more dati, saj celo sam – stvarnik materialnega sveta in vladar vseh planetov – ni amara. Bhagavad-gītā (8.17) nas uči, da Brahmā sicer živi zelo dolgo, ni pa neumrljiv.

From the Purāṇas we learn of the activities of Hiraṇyakaśipu, a king who was very much advanced materially. Wanting to conquer cruel death by his material acquisitions and the strength of his nescience, he underwent a type of meditation so severe that the inhabitants of all the planetary systems became disturbed by his mystic powers. He forced the creator of the universe, the demigod Brahmā, to come down to him. He then asked Brahmā for the benediction of becoming amara, by which one does not die. Brahmā said that he could not award the benediction because even he, the material creator who rules all planets, is not amara. As confirmed in the Bhagavad-gītā (8.17), Brahmā lives a long time, but that does not mean he is immortal.

   Hiraṇya pomeni »zlato«, kaśipu pa »mehka postelja«. To dvoje (denar in ženske) je zanimalo zvitega kralja Hiraṇyakaśipuja, ki je z neumrljivostjo hotel v njih resnično uživati. Ker pa mu Brahmā tega ni mogel dati, ga je prosil za številne druge blagoslove, da bi tako posredno dosegel, kar je hotel. Hiraṇyakaśipu si je zaželel, da ga ne bi ubil ne človek, ne žival, ne bog, ne kakšno drugo živo bitje med 8.400.000 življenjskimi vrstami. Prosil ga je tudi, da ne bi umrl ne na kopnem, ne v zraku, ne v vodi, niti od kakršnega koli orožja. Hiraṇyakaśipu je tako nespametno mislil, da ga bo izpolnitev teh želja zavarovala pred smrtjo. Čeprav mu je Brahmā izpolnil vse te želje, ga je končno ubil Vsevišnji Gospod, ki je sestopil v pol levji pol človeški podobi kot Nṛsiṁha. Gospod ni uporabil orožja, temveč ga je ubil s Svojimi kremplji. Nṛsiṁha, to izjemno bitje, ki je presegalo vse Hiraṇyakaśipujeve predstave, ga ni pokončalo ne na kopnem, ne v zraku, ne v vodi, temveč v Svojem naročju.

Hiraṇya means “gold,” and kaśipu means “soft bed.” This cunning gentleman Hiraṇyakaśipu was interested in these two things – money and women – and he wanted to enjoy them by becoming immortal. He asked from Brahmā many benedictions in hopes of indirectly fulfilling his desire to become immortal. Since Brahmā told him that he could not grant the gift of immortality, Hiraṇyakaśipu requested that he not be killed by any man, animal, god or any other living being within the 8,400,000 species. He also asked that he not die on land, in the air or water, or by any weapon. In this way Hiraṇyakaśipu foolishly thought these guarantees would save him from death. Ultimately, however, although Brahmā granted him all these benedictions, he was killed by the Personality of Godhead in the form of Nṛsiṁha, the Lord’s half-lion, half-man incarnation, and no weapon was used to kill him, for he was killed by the Lord’s nails. Nor was he killed on the land, in the air or in the water, for he was killed on the lap of that wonderful living being, Nṛsiṁha, who was beyond his conception.

   Najpomembnejše pri tej zgodbi je, da celo Hiraṇyakaśipu, najmogočnejši materialist, kljub premišljenemu načrtovanju ni postal neumrljiv. Kaj bi lahko potem dosegli sodobni neznatni Hiraṇyakaśipuji, ki jim vsaka malenkost izjalovi načrte?

The whole point here is that even Hiraṇyakaśipu, the most powerful of materialists, could not become deathless by his various plans. What, then, can be accomplished by the tiny Hiraṇyakaśipus of today, whose plans are thwarted from moment to moment?

   Śrī Īśopaniṣad nas uči, naj ne poskušamo samostojno zmagati v boju za obstanek. Vsi se borijo, da bi preživeli, materialni zakoni pa so tako ostri, da se nihče ne more dvigniti nadnje. Če hočemo živeti večno, se moramo pripraviti na vrnitev k Bogu.

Śrī Īśopaniṣad instructs us not to make one-sided attempts to win the struggle for existence. Everyone is struggling hard for existence, but the laws of material nature are so hard and fast that they do not allow anyone to surpass them. In order to attain a permanent life, one must be prepared to go back to Godhead.

   Pot vrnitve k Bogu je drugačna znanost in naučiti se je moramo iz razodetih vedskih spisov, kot so Upaniṣade, Vedānta-sūtra, Bhagavad-gītā in Śrīmad-Bhāgavatam. Da bi na tem svetu postali srečni, po odhodu iz materialnega telesa pa dosegli večno in blaženo življenje, moramo preučevati te svete spise in si pridobiti transcendentalno znanje. Pogojeno živo bitje je pozabilo na svoj večni odnos z Bogom in je zmotno prepričano, da je njegov začasni rojstni kraj vse, kar obstaja. Gospod je po Svoji dobroti razodel zgoraj omenjene svete spise v Indiji in druge spise drugje po svetu, ker je želel pozabljivo človeštvo spomniti, da ni doma v materialnem svetu. Živo bitje je duhovno, zato je lahko srečno samo, če se vrne v duhovni dom.

The process by which one goes back to Godhead is a different branch of knowledge, and it has to be learned from revealed Vedic scriptures such as the Upaniṣads, Vedānta-sūtra, Bhagavad-gītā and Śrīmad-Bhāgavatam. To become happy in this life and attain a permanent blissful life after leaving this material body, one must study this sacred literature and obtain transcendental knowledge. The conditioned living being has forgotten his eternal relationship with God and has mistakenly accepted the temporary place of his birth as all in all. The Lord has kindly delivered the above-mentioned scriptures in India and other scriptures in other countries to remind the forgetful human being that his home is not here in this material world. The living being is a spiritual entity, and he can be happy only by returning to his spiritual home.

   Vsevišnji Gospod pošlje Svoje verodostojne služabnike iz duhovnega kraljestva, da bi širili to sporočilo, s pomočjo katerega se lahko vrnemo k Njemu, včasih pa se s tem namenom pojavi sam. Ker smo vsa živa bitja Njegovi ljubljeni otroci, Njegovi delci, je Bogu zaradi našega nenehnega trpljenja v materialnih okoliščinah bolj hudo kot nam. Materialna nesreča nas posredno opominja, da ne spadamo v mrtvo snov. Pametna živa bitja običajno prepoznajo ta opozorila in se posvetijo negovanju vidye, božanskega znanja. Ljudje imamo za to najboljšo priložnost, in kdor ne razvija tega znanja, se imenuje narādhama, najnižji med ljudmi.

From His kingdom the Personality of Godhead sends His bona fide servants to propagate this message by which one can return to Godhead, and sometimes the Lord comes Himself to do this work. Since all living beings are His beloved sons, His parts and parcels, God is more sorry than we ourselves to see the sufferings we are constantly undergoing in this material condition. The miseries of this material world serve to indirectly remind us of our incompatibility with dead matter. Intelligent living entities generally take note of these reminders and engage themselves in the culture of vidyā, or transcendental knowledge. Human life is the best opportunity for the culture of spiritual knowledge, and a human being who does not take advantage of this opportunity is called a narādhama, the lowest of human beings.

   Pot avidye oziroma napredka materialnega znanja, namenjenega zadovoljevanju čutov, vodi v krog ponavljajočih se rojstev in smrti. Ker je živo bitje duhovno, se nikoli ne rodi ali umre. Rojstvo in smrt se nanašata samo na zunanje telesno prekrivalo duše, duhovnega bitja. Smrt lahko primerjamo z odložitvijo oblačil, rojstvo pa z njihovim oblačenjem. Nespametni ljudje, povsem zatopljeni v negovanje avidye (nevednosti), se ne zmenijo za ta kruti zakon. Očarani od lepote slepilne energije, vedno znova doživljajo enako trpljenje in se iz naravnih zakonov ničesar ne naučijo.

The path of avidyā, or advancement of material knowledge for sense gratification, is the path of repeated birth and death. As he exists spiritually, the living entity has no birth or death. Birth and death apply to the outward covering of the spirit soul, the body. Death is compared to the taking off and birth to the putting on of outward garments. Foolish human beings who are grossly absorbed in the culture of avidyā, nescience, do not mind this cruel process. Enamored with the beauty of the illusory energy, they undergo the same miseries repeatedly and do not learn any lessons from the laws of nature.

   Ljudje se moramo zato nujno posvetiti negovanju vidye, transcendentalnega znanja. Čutno uživanje v bolni materialni pogojenosti moramo kar najbolj obrzdati, saj nas sicer vodi v nevednost in smrt. Ne smemo pa si misliti, da živa bitja nimajo duhovnih čutil. Izvorna duhovna telesa živih bitij imajo vsa čutila, ki pa se zdaj izražajo v snovi in jih prekrivata telo in um. Delovanje duhovnih čutov se izkrivljeno izraža v delovanju materialnih čutov. V bolnem stanju pogojenosti se s snovjo prekrita duša, duhovno bitje, posveča materialnim dejavnostim. Pravo čutno uživanje je možno samo, če ozdravimo od materialistične bolezni in zaživimo v čistem duhovnem telesu, popolnoma osvobojenem materialne onesnaženosti. Bolnik mora ozdraveti, preden lahko s čuti spet zares uživa. Človeško življenje torej ne bi smelo biti namenjeno sprevrženemu čutnemu uživanju, temveč duhovni ozdravitvi. Poslabšanje materialne bolezni ni znamenje znanja, temveč avidye, nevednosti. Če hočemo ozdraveti, si ne bi smeli zvišati vročine s 40  C na 42,5  C, temveč bi si jo morali zbiti na normalnih 36,6  C. To bi moral biti cilj človeškega življenja. Sodobna vročična civilizacija pa je usmerjenja k povečevanju vročine, ki se je v obliki jedrske energije dvignila že na 42,5  C. Nespametni politiki medtem tarnajo, da gre lahko svet vsak hip k vragu. To je posledica razvijanja materialnega znanja in zanemarjanja najpomembnejšega vidika življenja – negovanja duhovnega znanja. Śrī Īśopaniṣad nas tukaj opozarja, naj ne hodimo po tej nevarni poti, ki vodi v smrt. Prav nasprotno – razviti bi morali kulturo duhovnega znanja in se tako popolnoma izviti iz neusmiljenega prijema smrti.

Therefore the culture of vidyā, or transcendental knowledge, is essential for the human being. Sense enjoyment in the diseased material condition must be restricted as far as possible. Unrestricted sense enjoyment in this bodily condition is the path of ignorance and death. The living entities are not without spiritual senses; every living being in his original, spiritual form has all the senses, which are now materially manifested, being covered by the material body and mind. The activities of the material senses are perverted reflections of the activities of the original, spiritual senses. In his diseased condition, the spirit soul engages in material activities under the material covering. Real sense enjoyment is possible only when the disease of materialism is removed. In our pure spiritual form, free from all material contamination, real enjoyment of the senses is possible. A patient must regain his health before he can truly enjoy sense pleasure again. Thus the aim of human life should not be to enjoy perverted sense enjoyment but to cure the material disease. Aggravation of the material disease is no sign of knowledge, but a sign of avidyā, ignorance. For good health, a person should not increase his fever from 105 degrees to 107 degrees but should reduce his temperature to the normal 98.6. That should be the aim of human life. The modern trend of material civilization is to increase the temperature of the feverish material condition, which has reached the point of 107 degrees in the form of atomic energy. Meanwhile, the foolish politicians are crying that at any moment the world may go to hell. That is the result of the advancement of material knowledge and the neglect of the most important part of life, the culture of spiritual knowledge. Śrī Īśopaniṣad herein warns that we must not follow this dangerous path leading to death. On the contrary, we must develop the culture of spiritual knowledge so that we may become completely free from the cruel hands of death.

   To pa ne pomeni, da ne bi smeli več vzdrževati telesa. Delovanja ne moremo ustaviti, prav kakor telesne temperature z zdravljenjem ne odpravimo v celoti. Lahko bi rekli, da moramo iz slabe kupčije potegniti kar največ. Pri negovanju duhovnega znanja si moramo pomagati tako s telesom kot umom – zato ju moramo za dosego svojega cilja vzdrževati. Normalno telesno temperaturo moramo vzdrževati na 36,6  C. Veliki modreci in svetniki Indije so to vedno skušali doseči z uravnoteženim razvojem duhovnega in materialnega znanja. Nikoli niso odobravali zlorabljanja človeškega razuma z obolelim zadovoljevanjem čutov.

This does not mean that all activities for the maintenance of the body should be stopped. There is no question of stopping activities, just as there is no question of wiping out one’s temperature altogether when trying to recover from a disease. “To make the best use of a bad bargain” is the appropriate expression. The culture of spiritual knowledge necessitates the help of the body and mind; therefore maintenance of the body and mind is required if we are to reach our goal. The normal temperature should be maintained at 98.6 degrees, and the great sages and saints of India have attempted to do this by a balanced program of spiritual and material knowledge. They never allow the misuse of human intelligence for diseased sense gratification.

   Obolelo človeško delovanje, namenjeno čutnemu zadovoljevanju, Vede uravnavajo z načeli osvoboditve. Ta postopek vsebuje vero, gospodarski razvoj, zadovoljevanje čutov in osvoboditev, vendar dandanes ljudi vera in osvoboditev ne zanimata. V življenju jih zanima samo eno – čutno zadovoljevanje – in da bi dosegli svoj cilj, se posvečajo razvijanju gospodarstva. Zavedeni ljudje mislijo, da je treba vero vzdrževati, ker ta koristi gospodarskemu razvoju, ki je nujno za čutno zadovoljevanje. Držijo se določenih verskih obredov, da bi si tako po smrti zagotovili nadaljnje čutno zadovoljstvo v nebesih. To ni pravi smisel vere. Ta je v resnici namenjena samospoznanju, skrb za blagostanje pa je koristna le za vzdrževanje krepkega in zdravega telesa. Zdrav duh v zdravem telesu bi morali gojiti samo zato, da bi spoznali vidyo, pravo znanje, ki je cilj človeškega življenja. Njegov smisel ni v oslovskem garanju ali negovanju avidye, namenjene čutnemu zadovoljevanju.

Human activities diseased by a tendency toward sense gratification have been regulated in the Vedas under the principles of salvation. This system employs religion, economic development, sense gratification and salvation, but at the present moment people have no interest in religion or salvation. They have only one aim in life – sense gratification – and in order to achieve this end they make plans for economic development. Misguided men think that religion should be maintained because it contributes to economic development, which is required for sense gratification. Thus in order to guarantee further sense gratification after death, in heaven, there is some system of religious observance. But this is not the purpose of religion. The path of religion is actually meant for self-realization, and economic development is required just to maintain the body in a sound, healthy condition. A man should lead a healthy life with a sound mind just to realize vidyā, true knowledge, which is the aim of human life. This life is not meant for working like an ass or for culturing avidyā for sense gratification.

   Pot vidye najpopolneje opisuje Śrīmad-Bhāgavatam, ki človeka vodi k temu, da življenje posveti iskanju Absolutne Resnice. Spoznavamo jo postopoma kot Brahman, Paramātmo in končno Bhagavāna, Božansko Osebnost. Absolutno Resnico spoznajo ljudje odprtega duha, ki si z upoštevanjem osemnajstih načel Bhagavad-gīte, opisanih v komentarju k deseti mantri, pridobijo znanje in nenavezanost. Glavni namen teh načel je, da na duhovni ravni začnemo ljubeče in vdano služiti Božanski Osebnosti. Zato spodbujamo vse ljudi, naj se naučijo umetnosti vdanega služenja Gospodu.

The path of vidyā is most perfectly presented in Śrīmad-Bhāgavatam, which directs a human being to utilize his life to inquire into the Absolute Truth. The Absolute Truth is realized step by step as Brahman, Paramātmā and finally Bhagavān, the Personality of Godhead. The Absolute Truth is realized by the broadminded man who has attained knowledge and detachment by following the eighteen principles of the Bhagavad-gītā described in the purport to Mantra Ten. The central purpose of these eighteen principles is the attainment of transcendental devotional service to the Personality of Godhead. Therefore all classes of men are encouraged to learn the art of devotional service to the Lord.

   Śrīla Rūpa Gosvāmī v Bhakti-rasāmṛta-sindhuju, ki smo ga izdali pod naslovom The Nectar of Devotion (Nektar vdanosti), opisuje zanesljivo pot k vidyi. Śrīmad-Bhāgavatam (1.2.14) takole povzema razvijanje vidye:

The guaranteed path to the aim of vidyā is described by Śrīla Rūpa Gosvāmī in his Bhakti-rasāmṛta-sindhu, which we have presented in English as The Nectar of Devotion. The culture of vidyā is summarized in Śrīmad-Bhāgavatam (1.2.14) in the following words:

tasmād ekena manasā
bhagavān sātvatāṁ patiḥ
śrotavyaḥ kīrtitavyaś ca
dhyeyaḥ pūjyaś ca nityadā
tasmād ekena manasā
bhagavān sātvatāṁ patiḥ
śrotavyaḥ kīrtitavyaś ca
dhyeyaḥ pūjyaś ca nityadā

»Zato bi morali s povsem osredotočeno pozornostjo nenehno poslušati o Vsevišnjem Gospodu, zaščitniku bhakt, Ga slaviti, se Ga spominjati in častiti.«

“Therefore, with one-pointed attention one should constantly hear about, glorify, remember and worship the Personality of Godhead, who is the protector of the devotees.”

   Vera, gospodarski razvoj in čutno zadovoljevanje so le razne oblike nevednosti, če jih ne usmerimo k razvijanju vdanega služenja Gospodu. To nam razodevajo naslednje mantre Śrī Īśopaniṣad.

Unless religion, economic development and sense gratification aim toward the attainment of devotional service to the Lord, they are all simply different forms of nescience, as Śrī Īśopaniṣad indicates in the following mantras.