TEXT 27

STIH 27

Devanagari

ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च ।
शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च ॥ २७ ॥

Text

Tekst

brahmaṇo hi pratiṣṭhāham
amṛtasyāvyayasya ca
śāśvatasya ca dharmasya
sukhasyaikāntikasya ca

Synonyms

brahmaṇaḥ — of the impersonal brahma-jyotir; hi — certainly; pratiṣṭhā — the rest; aham — I am; amṛtasya — of the immortal; avyayasya — of the imperishable; ca — also; śāśvatasya — of the eternal; ca — and; dharmasya — of the constitutional position; sukhasya — of happiness; aikāntikasya — ultimate; ca — also.

brahmaṇaḥ – neosobnog brahmajyotija; hi – zacijelo; pratiṣṭhā – počivalište; aham – Ja sam; amṛtasya – besmrtnog; avyayasya – neuništivog; ca – također; śāśvatasya – vječnog; ca – i; dharmasya – prirodni položaj; sukhasya – sreće; aikāntikasya – krajnje; ca – također.

Translation

And I am the basis of the impersonal Brahman, which is immortal, imperishable and eternal and is the constitutional position of ultimate happiness.

Ja sam temelj neosobnog Brahmana, besmrtnog, neuništivog i vječnog, koji je prirodni položaj krajnje sreće.

Purport

The constitution of Brahman is immortality, imperishability, eternity and happiness. Brahman is the beginning of transcendental realization. Paramātmā, the Supersoul, is the middle, the second stage in transcendental realization, and the Supreme Personality of Godhead is the ultimate realization of the Absolute Truth. Therefore, both Paramātmā and the impersonal Brahman are within the Supreme Person. It is explained in the Seventh Chapter that material nature is the manifestation of the inferior energy of the Supreme Lord. The Lord impregnates the inferior, material nature with fragments of the superior nature, and that is the spiritual touch in the material nature. When a living entity conditioned by this material nature begins the cultivation of spiritual knowledge, he elevates himself from the position of material existence and gradually rises up to the Brahman conception of the Supreme. This attainment of the Brahman conception of life is the first stage in self-realization. At this stage the Brahman-realized person is transcendental to the material position, but he is not actually perfect in Brahman realization. If he wants, he can continue to stay in the Brahman position and then gradually rise up to Paramātmā realization and then to the realization of the Supreme Personality of Godhead. There are many examples of this in Vedic literature. The four Kumāras were situated first in the impersonal Brahman conception of truth, but then they gradually rose to the platform of devotional service. One who cannot elevate himself beyond the impersonal conception of Brahman runs the risk of falling down. In Śrīmad-Bhāgavatam it is stated that although a person may rise to the stage of impersonal Brahman, without going further, with no information of the Supreme Person, his intelligence is not perfectly clear. Therefore, in spite of being raised to the Brahman platform, there is the chance of falling down if one is not engaged in the devotional service of the Lord. In the Vedic language it is also said, raso vai saḥ, rasaṁ hy evāyaṁ labdhvānandī bhavati: “When one understands the Personality of Godhead, the reservoir of pleasure, Kṛṣṇa, he actually becomes transcendentally blissful.” (Taittirīya Upaniṣad 2.7.1) The Supreme Lord is full in six opulences, and when a devotee approaches Him there is an exchange of these six opulences. The servant of the king enjoys on an almost equal level with the king. And so eternal happiness, imperishable happiness, and eternal life accompany devotional service. Therefore, realization of Brahman, or eternity, or imperishability, is included in devotional service. This is already possessed by a person who is engaged in devotional service.

SMISAO: Priroda je Brahmana besmrtnost, neuništivost, vječnost i sreća. Brahman je početak transcendentalne spoznaje, Paramātmā je drugi, srednji stadij, a Svevišnja Božanska Osoba je krajnja spoznaja Apsolutne Istine. Stoga su i Paramātmā i neosobni Brahman prisutni u Vrhovnoj Osobi. U sedmom je poglavlju bilo objašnjeno da je materijalna energija očitovanje niže energije Svevišnjeg Gospodina. Gospodin obremenjuje nižu, materijalnu prirodu djelićima više prirode i to je duhovni dodir u materijalnoj prirodi. Kad živo biće uvjetovano materijalnom prirodom počne njegovati duhovno znanje, postupno se uzdiže s položaja materijalnog postojanja do razumijevanja Svevišnjeg kao Brahmana. Spoznaja Brahmana predstavlja prvi stadij samospoznaje. U tom stadiju osoba koja je spoznala Brahman transcendira materijalnu razinu, ali ne dostiže potpuno savršenstvo u spoznaji Brahmana. Ako želi, može ostati na razini Brahmana i postupno se uzdići do spoznaje Paramātme i, na kraju, do spoznaje Svevišnje Božanske Osobe. U vedskoj je književnosti opisano mnogo takvih primjera. Četvorica su Kumāra u početku bili utemeljeni u spoznaji istine kao neosobnog Brahmana, ali su se potom postupno uzdigli na razinu predanog služenja. Onaj tko ne može nadići neosobnu spoznaju Brahmana izlaže se opasnosti pada. U Śrīmad-Bhāgavatamu rečeno je da osoba koja je dostigla razinu neosobnog Brahmana, ali ne napreduje dalje i nema znanje o Vrhovnoj Osobi, nema savršeno čistu inteligenciju. Premda je dostigla razinu Brahmana može pasti, ako ne služi Gospodina s predanošću. U vedskim je spisima rečeno – raso vai saḥ, rasaṁ hy evāyaṁ labdhvānandī bhavati: „Kad osoba shvati Božansku Osobu, riznicu zadovoljstva, Kṛṣṇu, osjeća pravo transcendentalno blaženstvo." (Taittirīya Upaniṣada 2.7.1) Svevišnji Gospodin u potpunosti posjeduje šest obilja i kad Mu bhakta priđe, dolazi do razmjene tih obilja. Sluga kralja uživa na gotovo istoj razini kao kralj. Tako predano služenje prate vječna, neuništiva sreća i vječan život. Prema tome, predano služenje obuhvaća spoznaju Brahmana, vječnosti ili neuništivosti. Osoba koja predano služi već je dostigla tu spoznaju.

The living entity, although Brahman by nature, has the desire to lord it over the material world, and due to this he falls down. In his constitutional position, a living entity is above the three modes of material nature, but association with material nature entangles him in the different modes of material nature – goodness, passion and ignorance. Due to the association of these three modes, his desire to dominate the material world is there. By engagement in devotional service in full Kṛṣṇa consciousness, he is immediately situated in the transcendental position, and his unlawful desire to control material nature is removed. Therefore the process of devotional service, beginning with hearing, chanting, remembering – the prescribed nine methods for realizing devotional service – should be practiced in the association of devotees. Gradually, by such association, by the influence of the spiritual master, one’s material desire to dominate is removed, and one becomes firmly situated in the Lord’s transcendental loving service. This method is prescribed from the twenty-second to the last verse of this chapter. Devotional service to the Lord is very simple: one should always engage in the service of the Lord, should eat the remnants of foodstuffs offered to the Deity, smell the flowers offered to the lotus feet of the Lord, see the places where the Lord had His transcendental pastimes, read of the different activities of the Lord, His reciprocation of love with His devotees, chant always the transcendental vibration Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, and observe the fasting days commemorating the appearances and disappearances of the Lord and His devotees. By following such a process one becomes completely detached from all material activities. One who can thus situate himself in the brahma-jyotir or the different varieties of the Brahman conception is equal to the Supreme Personality of Godhead in quality.

Premda je živo biće po prirodi Brahman, želi gospodariti materijalnim svijetom, pa zbog toga pada. U svom prirodnom položaju živo je biće transcendentalno prema tri guṇe materijalne prirode, ali družeći se s materijalnom prirodom zapleće se u različite guṇe materijalne prirode – vrlinu, strast i neznanje. Zbog druženja s tim guṇama želi vladati materijalnim svijetom. Zahvaljujući predanom služenju u punoj svjesnosti Kṛṣṇe, odmah dostiže transcendentalnu razinu i tako ostavlja svoju nezakonitu želju za vladanjem nad materijalnom prirodom. Stoga se proces predanog služenja, koji se sastoji od slušanja, pjevanja, sjećanja i ostalih propisanih oblika predanog služenja, treba slijediti u društvu bhakta. Postupno, zahvaljujući takvu druženju i utjecaju duhovnog učitelja, materijalna će želja za vladanjem nestati, a osoba će se čvrsto utemeljiti u transcendentalnom služenju Gospodina s ljubavlju. Taj je proces propisan u posljednjih šest stihova ovoga poglavlja. Predano je služenje Gospodina vrlo jednostavno: trebamo uvijek služiti Gospodina, jesti ostatke hrane ponuđene Božanstvu, mirisati cvijeće ponuđeno Gospodinovim lotosolikim stopalima, posjećivati mjesta na kojima je Gospodin provodio Svoje transcendentalne zabave, čitati o Gospodinovim djelatnostima, o Njegovoj razmjeni ljubavi s bhaktama, uvijek pjevati transcendentalnu vibraciju Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare i postiti na dane pojave i odlaska Gospodina i Njegovih bhakta. Slijeđenjem takvog procesa sva će vezanost za materijalne djelatnosti nestati. Onaj tko se može tako utemeljiti u brahmajyotiju ili drugim shvaćanjima Brahmana, kvalitativno je jednak Svevišnjoj Božanskoj Osobi.

Thus end the Bhaktivedanta Purports to the Fourteenth Chapter of the Śrīmad Bhagavad-gītā in the matter of the Three Modes of Material Nature.

Tako se završavaju Bhaktivedantina tumačenja četrnaestoga poglavlja Śrīmad Bhagavad-gīte pod naslovom „Tri guṇe materijalne prirode".