Peta mantra

Mantra Five

Besedilo

Text

tad ejati tan naijati
tad dūre tad v antike
tad antar asya sarvasya
tad u sarvasyāsya bāhyataḥ

Synonyms

tat — ta Vsevišnji Gospod; ejati — hodi; tat — On; na — ne; ejati — hodi; tat — On; dūre — daleč; tat — On; u — tudi; antike — zelo blizu; tat — On; antaḥ — znotraj; asya — tega; sarvasya — vsega; tat — On; u — tudi; sarvasya — vsega; asya — tega; bāhyataḥ — zunanji.

tat — this Supreme Lord; ejati — walks; tat — He; na — not; ejati — walks; tat — He; dūre — far away; tat — He; u — also; antike — very near; tat — He; antaḥ — within; asya — of this; sarvasya — of all; tat — He; u — also; sarvasya — of all; asya — of this; bāhyataḥ — external to.

Translation

Vsevišnji Gospod hodi in ne hodi. Je zelo daleč, pa tudi zelo blizu. Je znotraj vsega, pa vendar zunaj vsega.

The Supreme Lord walks and does not walk. He is far away, but He is very near as well. He is within everything, and yet He is outside of everything.

Purport

Ta mantra opisuje nekatere od božanskih dejavnosti, ki jih Gospod izvaja s Svojimi nedoumljivimi energijami. Tukaj nanizana nasprotja dokazujejo nepredstavljivost Gospodovih energij. »Hodi in ne hodi.« Običajno je nesmiselno trditi, da človek, ki hodi, ne hodi. Pri opisovanju Boga pa nam taka nasprotja nakazujejo Njegovo nedoumljivo moč. S skromnim znanjem takih nasprotij ne moremo sprejeti, zato si Gospoda predstavljamo tako, kot nam dovoljujejo naše omejene zmožnosti. Na primer, predstavniki šole brezosebne filozofije (māyāvāde) sprejemajo samo Gospodove brezosebne dejavnosti, Njegove osebne značilnosti pa zavračajo. Predstavniki šole bhāgavate, ki Gospoda razumejo v celoti, pa priznavajo Njegove nedoumljive energije in se zato zavedajo, da je Gospod tako oseben kot brezoseben. Bhāgavate razumejo, da bi bili brez Gospodovih nedoumljivih energij besedi »Vsevišnji Gospod« povsem brez smisla.

Here is a description of some of the Supreme Lord’s transcendental activities, executed by His inconceivable potencies. The contradictions given here prove the inconceivable potencies of the Lord. “He walks, and He does not walk.” Ordinarily, if someone can walk, it is illogical to say he cannot walk. But in reference to God, such a contradiction simply serves to indicate His inconceivable power. With our limited fund of knowledge we cannot accommodate such contradictions, and therefore we conceive of the Lord in terms of our limited powers of understanding. For example, the impersonalist philosophers of the Māyāvāda school accept only the Lord’s impersonal activities and reject His personal feature. But the members of the Bhāgavata school, adopting the perfect conception of the Lord, accept His inconceivable potencies and thus understand that He is both personal and impersonal. The bhāgavatas know that without inconceivable potencies there can be no meaning to the words “Supreme Lord.”

Če Boga ne moremo videti s svojimi očmi, še ne pomeni, da ne obstaja kot osebnost. Śrī Īśopaniṣad zavrne takšne utemeljitve in pravi, da je Gospod daleč in blizu hkrati. Božje prebivališče je onkraj materialnega neba, mi pa še tega nikakor ne moremo izmeriti. Če je že materialno nebo tako širno, kako neizmerno je šele duhovno, ki materialnega povsem presega? Bhagavad-gītā (15.6) potrjuje, da je duhovno nebo daleč zunaj materialnega vesolja. Čeprav je Gospod tako daleč, pa lahko v trenutku – hitreje od misli ali vetra – sestopi k nam. Tudi teče lahko tako hitro, da vsakogar prehiti, kakor Gospoda opisuje že prejšnja mantra.

We should not take it for granted that because we cannot see God with our eyes the Lord has no personal existence. Śrī Īśopaniṣad refutes this argument by declaring that the Lord is far away but very near also. The abode of the Lord is beyond the material sky, and we have no means to measure even this material sky. If the material sky extends so far, then what to speak of the spiritual sky, which is altogether beyond it? That the spiritual sky is situated far, far away from the material universe is confirmed in the Bhagavad-gītā (15.6). But despite the Lord’s being so far away, He can at once, within less than a second, descend before us with a speed swifter than that of the mind or wind. He can also run so swiftly that no one can surpass Him. This has already been described in the previous mantra.

Pa vendar se ne zmenimo za Božansko Osebnost, ko pride k nam. Gospod v Bhagavad-gīti (9.11) obsoja tak odnos in pravi, da Ga bedaki omalovažujejo, saj Ga imajo za navadnega smrtnika. Gospod ni umrljivo bitje in tudi med nas ne pride v materialnem telesu. Obstaja veliko tako imenovanih učenjakov, ki trdijo, da Gospod sestopi v snovnem telesu, prav takšnem, kot ga imajo navadna živa bitja. Ker ne poznajo Njegove nedoumljive moči, Ga skušajo izenačiti z navadnim človekom.

Yet when the Personality of Godhead comes before us, we neglect Him. Such foolish negligence is condemned by the Lord in the Bhagavad-gītā (9.11), where He says that the foolish deride Him, considering Him a mortal being. He is not a mortal being, nor does He come before us with a body produced of material nature. There are many so-called scholars who contend that the Lord descends in a body made of matter, just like an ordinary living being. Not knowing His inconceivable power, such foolish men place the Lord on an equal level with ordinary men.

Ker je Bog poln nepredstavljivih energij, lahko sprejme naše služenje v kakršni koli obliki. Svoje energije lahko tudi po Svoji volji spreminja. Brezbožniki trdijo, ali da se Gospod sploh ne more utelesiti ali pa, če se že, da sestopi v materialni podobi. Če sprejmemo obstoj Gospodovih nedoumljivih energij, so take trditve neutemeljene. Tudi če bi Gospod prišel k nam v podobi iz materialne energije, bi jo lahko spremenil v duhovno. Ker je vir energij isti, jih lahko uporablja po Svoji volji. Gospod se na primer lahko pojavi v podobi arcā-vigrahe, dozdevno glinenega, kamnitega ali lesenega Božanstva. Čeprav je Božanstvo narejeno iz naravnih sestavin, ni malik, kot to trdijo ikonoklasti.

Because He is full of inconceivable potencies, God can accept our service through any sort of medium, and He can convert His different potencies according to His own will. Nonbelievers argue either that the Lord cannot incarnate Himself at all, or that if He does He descends in a form of material energy. These arguments are nullified if we accept the existence of the Lord’s inconceivable potencies. Then we will understand that even if the Lord appears before us in the form of material energy, it is quite possible for Him to convert this energy into spiritual energy. Since the source of the energies is one and the same, the energies can be utilized according to the will of their source. For example, the Lord can appear in the form of the arcā-vigraha, a Deity supposedly made of earth, stone or wood. Deity forms, although engraved from wood, stone or other matter, are not idols, as the iconoclasts contend.

Ker je v pogojenem stanju naša zaznava nepopolna, ne moremo videti Vsevišnjega Gospoda. Gospod pa se vseeno pojavi v navidezno snovni podobi, da bi sprejel služenje Svojega bhakte, ki si Ga želi videti z materialnimi očmi. Ne bi smeli misliti, da taki bhakte, ki so na najnižji stopnji vdanega služenja, častijo malika. V resnici častijo Gospoda, ki je privolil, da se pred njimi pojavi v dostopni podobi. Častilec si podobe arce ne izmisli svojevoljno. Ta podoba skupaj z vso Svojo opremo obstaja večno. Iskreni bhakta lahko to začuti, brezbožnik pa ne.

In our present state of imperfect material existence, we cannot see the Supreme Lord due to imperfect vision. Yet those devotees who want to see Him by means of material vision are favored by the Lord, who appears in a so-called material form to accept His devotees’ service. One should not think that such devotees, who are in the lowest stage of devotional service, are worshiping an idol. They are factually worshiping the Lord, who has agreed to appear before them in an approachable way. Nor is the arcā form fashioned according to the whims of the worshiper. This form is eternally existent with all paraphernalia. This can be actually felt by a sincere devotee, but not by an atheist.

Gospod pravi v Bhagavad-gīti (4.11), da s Svojim bhakto ravna skladno s tem, kako se Mu ta preda. Bog si jemlje pravico, da se ne razodene vsakomur, temveč le dušam, ki se Mu prepustijo. Taki bhakte se Mu zlahka približajo, za duše, ki se Mu ne predajo, pa je silno daleč in nedostopen.

In the Bhagavad-gītā (4.11) the Lord says that how He treats His devotee depends on the devotee’s degree of surrender. The Lord reserves the right not to reveal Himself to anyone and everyone but to show Himself only to those souls who surrender unto Him. Thus for the surrendered soul He is always within reach, whereas for the unsurrendered soul He is far, far away and cannot be approached.

V povezavi s tem razodeti spisi pogosto omenjajo dva pomembna izraza, s katerima opredeljujejo Gospoda – saguṇa (z lastnostmi) in nirguṇa (brez lastnosti). Saguṇa ne pomeni, da mora Gospod, kadar se pojavi z zaznavnimi lastnostmi, privzeti snovno podobo in biti podvržen zakonom materialne narave. Konec koncev je On sam vir vseh energij in Zanj ni razlike med materialno in duhovno energijo. Ker nadzira vse energije, jim, v nasprotju z nami, nikoli ni podvržen. Materialna energija deluje v Njegovih rokah, zato jo lahko uporablja za Svoje namene, ne da bi Nanj vplivala katera od njenih lastnosti. (V tem smislu je nirguṇa, brez lastnosti.) Gospod prav tako nikoli ne postane brezobličen, saj je prvobiten in ima večno podobo. Njegov brezosebni vidik, sijaj Brahmana, je le sij Njegovih osebnih žarkov, kot so sončni žarki sijaj boga Sonca.

In this connection, two words the revealed scriptures often apply to the Lord – saguṇa (“with qualities”) and nirguṇa (“without qualities”) – are very important. The word saguṇa does not imply that when the Lord appears with perceivable qualities He must take on a material form and be subject to the laws of material nature. For Him there is no difference between the material and spiritual energies, because He is the source of all energies. As the controller of all energies, He cannot at any time be under their influence, as we are. The material energy works according to His direction; therefore He can use that energy for His purposes without ever being influenced by any of the qualities of that energy. (In this sense He is nirguṇa, “without qualities.”) Nor does the Lord become a formless entity at any time, for ultimately He is the eternal form, the primeval Lord. His impersonal aspect, or Brahman effulgence, is but the glow of His personal rays, just as the sun’s rays are the glow of the sun-god.

Brezbožni oče je svojega svetniškega sina mahārājo Prahlādo izzval: »Kje je tvoj Bog?« Ko je slišal, da je vsepovsod, ga je jezno vprašal, če je tudi v enem od stebrov palače. Otrok mu je odgovoril pritrdilno, brezbožni kralj pa je steber, ki ga je imel pred seboj, takoj raztreščil na kosce. Gospod je nemudoma sestopil kot Nṛsiṁha v pol človeški pol levji podobi in kralja ubil. Gospod je torej znotraj vsega in vse ustvari po Svojih raznolikih energijah. Po nedoumljivi moči se lahko pojavi kjer koli, da bi tako izkazal naklonjenost iskrenemu bhakti. Gospod Nṛsiṁha se v stebru ni pojavil na ukaz brezbožnega kralja, temveč po želji Svojega bhakte Prahlāde. Brezbožniki ne morejo Gospodu ukazovati, naj se jim pokaže, Gospod pa se lahko pojavi kjer koli in kadar koli, da bi izkazal milost Svojemu bhakti. Tudi Bhagavad-gītā (4.8) pravi, da se Gospod pojavlja, da bi uničil brezverne in zaščitil pobožne. Seveda ima Bog dovolj energij in predstavnikov, ki bi lahko pokončali brezbožnike, vendar Gospod sestopi v ta svet, ker rad osebno pomaga Svojim bhaktam. V resnici to stori samo zato, da bi izkazal naklonjenost bhaktam.

When the child saint Prahlāda Mahārāja was in the presence of his atheist father, his father asked him, “Where is your God?” When Prahlāda replied that God resides everywhere, the father angrily asked whether his God was within one of the pillars of the palace, and the child said yes. At once the atheist king shattered the pillar in front of him to pieces, and the Lord instantly appeared as Nṛsiṁha, the half-man, half-lion incarnation, and killed the atheist king. Thus the Lord is within everything, and He creates everything by His different energies. Through His inconceivable powers He can appear at any place in order to favor His sincere devotee. Lord Nṛsiṁha appeared from within the pillar not by the order of the atheist king but by the wish of His devotee Prahlāda. An atheist cannot order the Lord to appear, but the Lord will appear anywhere and everywhere to show mercy to His devotee. The Bhagavad-gītā (4.8) similarly states that the Lord appears in order to vanquish nonbelievers and protect believers. Of course, the Lord has sufficient energies and agents who can vanquish atheists, but it pleases Him to personally favor a devotee. Therefore He descends as an incarnation. Actually, He descends only to favor His devotees and not for any other purpose.

Brahma-saṁhitā (5.35) pravi, da Govinda, izvorni Gospod, po Svojih popolnih delih vstopi v vse – tako v vesolje kot v vsak posamezen atom. V podobi virāṭ je zunaj vsega, znotraj vsega pa je antaryāmī (priča vsemu, kar se dogaja), ki odmerja posledice našim dejanjem (karma-phala), tudi če se morda ne spominjamo svojih dejanj v prejšnjih življenjih. Ker učinek naših dejanj zaradi Gospodove navzočnosti nikoli ne mine, bomo vsekakor morali trpeti.

In the Brahma-saṁhitā (5.35) it is said that Govinda, the primeval Lord, enters everything by His plenary portion. He enters the universe as well as all the atoms of the universe. He is outside in His virāṭ form, and He is within everything as antaryāmī. As antaryāmī He witnesses everything that is going on, and He awards us the results of our actions as karma-phala. We ourselves may forget what we have done in previous lives, but because the Lord witnesses our actions, the results of our actions are always there, and we have to undergo the reactions nonetheless.

Dejstvo je, da razen Boga nič ne obstaja ne zunaj ne znotraj česar koli. Vse je prikaz Njegovih raznolikih, a enovitih energij, ki se širijo od Njega, kakor toplota in svetloba izvirata iz ognja. Kljub enosti pa Gospod v Svoji osebni podobi brezmejno uživa v vseh zadovoljstvih, ki jih v majhni meri izkušajo Njegovi neznatni delci, živa bitja.

The fact is that there is nothing but God within and without. Everything is a manifestation of His different energies, like the heat and light emanating from a fire, and in this way there is a oneness among His diverse energies. Although there is oneness, however, the Lord in His personal form still enjoys unlimitedly all the pleasures enjoyed minutely by the tiny part-and-parcel living entities.