Poglavlje 8h

In short, he who enters the first plane of involving consciousness eventually experiences the first plane fully. This man, who is getting established in the first plane, establishes his living in this “world of his own” and therefore he sleeps in this plane and wakes up every day in this plane as well. In exactly the same way, all individualized consciousness in all other planes “passes-away-in” the fana of those particular planes to wake up in such planes and establish the everyday life baqa in these particular planes.

Ukratko, čovek koji stupi na prvi nivo involuirajuće svesti na kraju u potpunosti doživljava prvi nivo. Ovaj čovek, koji se utemeljuje na prvom nivou, utemeljuje svoje življenje u tom „svom svetu“ i stoga on spava na ovom nivou i svakoga dana se budi na ovom nivou. Sve individualizovane svesti na svim ostalim nivoima na potpuno isti način „nestaju u“ fani tih određenih nivoa da bi se probudile na tim nivoima i utemeljile baqu svakodnevnog života na tim određenim nivoima.

Nevertheless, the fana-baqa of every plane of the path is fundamentally of the same type, because it pertains only to consciousness that is involving gradually and not to that of the evolving nor of the evolved consciousness. Whatever difference there is to differentiate the fana-baqa of one plane from another plane would only be such as would exist between two men living on two different continents of the same earth and having their own individual impressions of that particular part of the earth on which each lives. The man in America has his own impressions and relative experiences of his individualized life; the same is true of the man in Asia who has his own impressions and experiences related to his continent which is quite different from America.

Pa ipak, fana-baqa svakog nivoa staze je u osnovi istog tipa jer se odnosi samo na svest koja postepeno involuira, a ne na svest koja evoluira ili koja je već evoluirala. Ma kakva da je razlika koja odvaja fana-baqu jednog nivoa od fana-baqe nekog drugog nivoa, to je samo razlika koja bi, recimo, postojala između dva čoveka koji žive na dva kontinenta i imaju svoje individualizovane impresije o tim karakterističnim delovima Zemlje na kojoj svaki od njih živi. Čovek u Americi ima svoje sopstvene impresije i njima saobrazna odgovarajuća iskustva u svom individualnom životu; isto važi i za čoveka u Aziji koji ima svoje sopstvene impresije i iskustva koja odgovoaraju njegovom kontinentu koji se potpuno razlikuje od Amerike.

But the fundamental fact remains that both men live on the same earth. Despite the vast difference between the impressions and the consequent experiences of these two men, yet when both sleep, they both “pass-away-in” sound sleep. And, whether one sleeps on a bed of velvet and the other on a bed of hay, it is quite immaterial when both can equally enjoy the same sound sleep state. In like manner, when both wake up they both can live their individual lives in illusion on the same earth, irrespective of the difference in their impressions and their consequent relative experiences due to living on different continents. Thus the fana-baqas of all the planes on the path are not in any way different fundamentally, although each and every plane on the path has its own fana and baqa when individulized life on the planes is under consideration.

Ali, osnovna činjenica je da oba ta čoveka žive na istoj Zemlji. Uprkos ogromnoj razlici u impresijama i iskustvima koja iz njih proističu, ova dva čoveka ipak, kada spavaju, „nestaju u“ dubokom snu. Da li jedna od njih spava na postelji od kadife, a druga na postelji od sena, potpuno je nevažno budući da obojica mogu podjednako da uživaju u istom stanju dubokog sna. slično tome, kada se probude, obojica žive svoje individualne živote u iluziji na istoj Zemlji, bez obzira na razliku u impresijama i sa njima posledično vezanim odgovarajućim iskustvima koja postoje zbog toga što žive na različitim kontinentima. Dakle, fana-baqe svih nivoa na stazi se u osnovi ne razlikuju, mada, sa stanovišta individualizovanog života na nivoima, svaki pojedinačni nivo na stazi ima svoju sopstvenu fanu i baqu.

Just as the rudimentary first type of fana and baqa includes all the individualized fanas and baqas of dogs, horses, camels, elephants, of all creatures and human beings that live the phenomenal, false life of illusion in the gross world, so also the second type of fana and baqa of the planes on the path includes all the individualized fana-baqas of each and all on every plane from the first through the sixth planes of the illusory subtle and mental worlds.

Baš kao što i prvi rudimentarni tip fane i baqe obuhvata sve individualizovane fane i baqe pasa, konja, kamila, slonova, svih stvorova i ljudskih bića koji žive pojavni, nestvarni život iluzije u grubom svetu, tako isto i drugi tip fane i bage ostalih nivoa na stazi obuhvata sve individualizovane fana-baqe svakoga i svih, na svakom od nivoa, počev od prvog do šestog nivoa nestvarnog suptilnog i mentalnog sveta.

When a man in a particular plane, with his consciousness gradually involving, becomes completely dazed by the enchanting experiences of  the plane, the man is said to  be a majzoob of this particular plane.[1] Such a majzoob is completely absorbed and over-powered by the impressions of Illusion of the plane which consistently impregnate his consciousness. Even in the awake state this majzoob of the plane behaves as if he were completely intoxicated by and drowned in the enchantment of the plane. Such a man is commonly known as a “mast,” meaning thereby that the man is “God-intoxicated.”

Kada čovek na nekom određenom nivou, sa svešću koja postepeno involuira, postane potpuno opijen opčinjvajućim iskustvima tog nivoa, za njega se kaže da je majzoob tog određenog nivoa.[2] Ovakvog majzooba u potpunosti apsorbuju i nadvladavaju impresije Iluzije tog nivoa koje dosledno prožimaju njegovu svest. Ovaj majzoob određenog nivoa se čak i u budnom stanju ponaša kao da je sasvim opijen i uronjen u čari toga nivoa. Takav se čovek obično naziva „mastom„, što znači da je taj čovek „opijen Bogom“.

On the other hand, if a man in a particular plane does not get absorbed in and overpowered by the fascinating experiences of the plane, but continues to maintain his poise throughout while his involving consciousness is persistently impressed by the impressions of Illusion of that plane, he is then said to be a salik of the particular plane.[3] Such a salik, to all external appearances, behaves like a very normal man of the world even though his consciousness is progressively involving and is completely dissociated from the gross world as far as his consciousness, fully focussed on the particular plane, is concerned. The sulukiyat and masti of each plane are different.

S druge strane, ako čovek na nekom od nivoa ne apsorbuju niti nadvladaju fascinirajuća iskustva tog nivoa, već ona nastavi da održava svoju ravnotežu sve vreme dok je njegova involuirajuća svest izložena upornom naletu impresija Iluzije tog nivoa, za njega se tada kaže da je „salik“ tog određenog nivoa.[4] Takav salik se po svim spoljašnjim odlikama ponaša kao sasvim normalan, svetovni čovek i pored toga što njegova svest progresivno involuira i što je on potpuno odvojen od grubog sveta, bar kada je u pitanju njegova svest koja je potpuno usredsređena na taj određeni nivo. Sulukiyat i masti svakoga nivoa su različiti.

There are, however, certain cases when a man in a particular plane is sometimes completely drowned in and absorbed by the fascination of the experiences of the plane and behaves like a majzoob, and at other times he regains his poise and behaves like an ordinary, normal salik of the plane. Such a man on the plane is said to be a majzoob-salik of the plane if the predominant behavior is that of a majzoob, and a salik-majzoob of the plane if the predominant behaviour is that of a salik. Such a state in Illusion may be compared with the turiya avastha at the Divine Junction in Reality.

Postoje međudim određeni slučajevi kada neodoljiva privlačnost iskustava datog nivoa ponekad u potpunosti opije i apsorbuje čoveka na tom nivou i on se tada ponaša kao majzoob, da bi u nekoj narednoj prilici ponovo postigao ravnotežu i ponašao se kao običan, normalan salik tog nivoa. Za takvog čoveka na tom nivou se kaže da je majzoob-salik tog nivoa ukoliko preovlađuje ponašanje majzooba, a salik-majzoob tog nivoa ako preovlađuje ponašanje salika. Takvo stanje u Iluziji se može uporediti sa turiya avasthom u Božasnkom Spoju u Stvarnosti.

The third type of fana-baqa is of the seventh plane of the final involution of consciousness and is the real fana-fillah of the Reality and the real baqa-billah of the Divinity. When the impressioned consciousness of individualized life is totally and finally relieved of all impressions of the Illusion, and when this unburdened or impressionless individualized Self consciously “passes-away-in” the original, divine absolute vacuum to gain the fana-fillah or the “I am God” state, the goal is finally attained. This is the state of real majzoobiyat.23

Treći tip fana-baqe svojstven je sedmom nivou krajnje involucije svesti i ona je stvarna fana-fillah Stvarnosti i stvarna baqa-billah Božanstva. Kada se impresijama obremenjena svest individualizovanog života potpuno i konačno oslobodi svih impresija Iluzije i kada to rasterećeno ili impresija lišeno individualizovano Jastvo svesno „nestane u“ izvornoj, božanskoj apsolutnoj praznini da bi postiglo fana-fillah ili stanje „Ja sam Bog“, cilj je konačno ostvaren. To je stanje stvarnog majzoobiyata.

The only but infinite difference between the fanas of all the different individualized species and states of illusory life and the final and real fana of the divine life is that in the former the consciousness is nil while in the latter full consciousness prevails.

Jedina, pa ipak beskrajno velika razlika između fane svih različitih individualizovanih vrsta i stanja života u iluziji i konačne, stvarne fane beskonačnog života je ta što u prvoj nema svesti, a u potonjoj vlada potpuna svest.

After the state of fana-fillah, the state of baqa-billah is established by some individualized selves to live the life of God as “Man-God” on the earth. Such a “Man-God” lives at one and the same time in all states of life and in all planes, the life of man in Illusion—knowing Illusion as Illusion—and of God in Reality. This is the state of real sulukiyat.

Nakon stanja fana-fillah, neka individualizovana jastva uspostavljaju stanje baqa-billah da bi živeli životom Boga kao „Čovek-Bog“ na zemlji. Takav „Čovek-Bog“ u isto vreme, u svim stanjima života, i na svim nivoima živi život čoveka u Iluziji (znajući da je Iluzija Iluzija) i život Boga u Stvarnosti. To je stanje stvarnog sulukiyata.

After attaining the state of fana-fillah and before establishing the state of baqa-billah, there is also a state of turiya avastha at the Divine Junction between fana-fillah and baqa-billah. In this state there is sometimes the experience of real majzoobiyat of the fana-fillah and sometimes the experience of real sulukiyat of the baqa-billah. This is the state of the real Majzoob-Salik or Salik-Majzoob as the case may be.

Posle postizanja stanja fana-fillah, a pre uspostavljanja stanja baqa-billah, postoji stanje turiya avastha u Beskonačnom Spoju između fana-filaha i baqa-billaha. U ovom stanju ponekad postoji iskustvo stvarnog majzobiyata fana-fillaha, a ponekad iskustvo stvarnog sulukiyata baqa-billaha. Ovo je stanje stvarnog Majzoob-Salika ili Salik-Majzooba, zavisno od datog slučaja.

The consciousness of the false limited “I,” which was there before fana, matured through the process of involution, and the limited false “I” was replaced by the real unlimited “I” in fana-fillah. In baqa-billah this matured consciousness is now focussed once again and is fixed on the “I” as the real unlimited “I,” on the mind as Universal Mind, on energy as Unbounded Energy and on the body as the Universal Body called the “mahakarana sharir.” An important fact must be noted here: that in the state of baqa-billah simultaneously the same consciousness is also focussed and fixed on the limited “I,” mind, energy and body, wherefore the Salik consciously experiences the false as falsity with the false, and the Real as Reality with the Real.

Svest o nestvarnom ograničenom „ja“, koja je postojala pre fane, sazrela je kroz proces involucije, i ograničeno nestvarno „ja“ zamenjeno je stvarnim, neograničenim „Ja“ u fana-fillahu. U baqa-billahu je ova zrela svest sada ponovo usredsređena i umserena na „ja“ kao stvarno neograničeno „Ja“, na um kao Sveopšti Um, na energiju kao Neograničenu Energiju i na telo kao Sveopšte Telo nazvano „mahakarana sharir„. Ovde se mora uočiti jedna važna činjenica: u stanju baqa-billah, jedna ta ista svest je istovremeno usredsređena i usmerena i na ograničeno „ja“, um, energiju i telo, zbog čega Salik svesno doživljava nestvarno kao nestvarno pomoću nestvarnog, i Stvarno kao Stvarnost pomoću Stvarnog.

Consequently, in God’s state of baqa-billah, the same consciousness simultaneously experiences the dual experiences of “I am God” and “I am human.” Along with this dual experience the same consciousness spontaneously also experiences, without break, the infinite knowledge, power and bliss of God along with the experiences of the weaknesses and sufferings of humanity.

Otuda, u Božijem stanju baqa-billha, ista svest istovremeno doživljava dvostruko iskustvo – „Ja sam Bog“ i „Ja sam čovek“, Uporedo sa tim dvostrukim iskustvom, ta ista svest spontano, bez prekida, doživljava i beskonačno znanje, moć i blaženstvo Boga i iskustvo slabosti i patnji čoveka.

It follows that in God’s state of baqa-billah, God, in the form of an ordinary human being, establishes Himself in His divine life or, man “abides-in” the life of God.

Iz toga proizilazi da u stanju Boga u baqi-billah, Bog u formi običnog ljudskog bića utemeljuje Sebe u Svom božanskom životu, odnosno čovek „prebiva u“ životu Boga.

In short, baqa-billah is that state of God where “abiding-in” or getting established in God is experienced by those who are defined as “Saliks” or “Jivanmuktas.”24, 25 The Salik continually and consciously experiences simultaneously the dual experience of the “I am God” state and “I am human” state, and accumulates infinite knowledge, power and bliss, simultaneously experiencing human weaknesses and sufferings, knowing their falsity to be based on the manifestation of the finite Nothing that manifests out of His own state of being Everything and Infinite.

Ukratko, baqa-billah je ono stanje Boga u kome oni koji su opisani kao „Salici“ ili „Jivanmukte“ doživljavaju „prebivanje u“ Bogu, odnosno utemeljenje u Bogu. Salik istovremeno neprekidno i svesno doživljava dvostruko iskustvo stanja „Ja sam Bog“ i „Ja sam čovek“, i akomulira beskonačno znanje, moć i blaženstvo, dok istovremeno doživljava ljudske slabosti i patnje i pri tome zna da se njihova nestvarnost temelji na ispoljavanju konačnog Ništa koje izvire iz Njegovog sopstvenog stanja koje je Sve i koje je Beskonačno.

In baqa-billah, the life of God-in-human being established, man as God experiences the sahaj samadhi. This means that man as God simultaneously, without the least effort, has continually and automatically the dual experience of God and of man. This is the state of Perfection.

U baqa-billahu, budući da je život Boga-u-ljudskom biću utemeljen, čovek kao Bog doživljava sahaj samadhi. To znači da čovek kao Bog istovremeno i bez najmanjeg napora, stalno i automatski doživljava dvostruko iskustvo Boga i čoveka. To je stanje Savršenstva.

Perfection generally carries with it the sense of the highest pitch of, or the extreme type of, accomplishment, and Perfection as such cannot become more perfect. But when the term “Perfection” is used in terms of Divinity, there are three types of Perfection in the state of sulukiyat of baqa-billah:

Savršenstvo u većini slučajeva donosi osećaj vrhunca ili krajnjeg postignuća i takvo Savršenstvo ne može biti savršenije. Međutim, kada se pojam „Savršenstva“ koristi onda kada govorimo o Bogu, tada govorimo o postojanju tri tipa Savršenstva u stanju sulukiyata baqa-billaha.

The first type is known as “Kamil”—The Perfect One.

Prvi tip je poznat kao „Kamil“ – Savršeni.

The second type is known as “Akmal”—The Most Perfect One.

Drugi tip je poznat kao „Akmal“ – Najsavršeniji.

The third type is known as “Mukammil”—The Supremely Perfect One.

Treći tip je poznat kao „Mukammil“ – Vrhovni Savršeni.

There is absolutely no difference whatsoever in their continual and conscious experience of the eternal Reality, but the degrees of comparison that are attached to the perfection are due to the difference in the function of the offices of “Perfection.” Hence, due to differences in function, different attributes are attached to each type of Perfection.

Ne postoji apsolutno nikakva razlika u njihovom neprekidnom i svesnom doživljavanju večne Stvarnosti, a stepeni gradacije koji su pridodati savršenstvu su odrazi razlike koja postoji u funkciji dužnosti „Savršenstva“. Stoga su, zbog razlike u funkciji, svakom tipu savršenstva pridodati različiti atributi.

The Kamil can spontaneously give conscious experience of the realization of God to only one man and make only that man like unto him in the eternal experience of the Reality. The Akmal can make many like unto him in experience; whereas the Mukammil can make not only any number, even all in the Creation,[5] like unto him in the experience of the eternal Reality, but he can also spontaneously bestow on any number the transfiguration of their physical bodies and even make their physique appear and live and experience like unto his own physical body in the gross world, together with giving the eternal conscious experience of the Reality.

Kamil može da omogući svesno iskustvo spoznaje Boga samo jednom čoveku i da samo tog čoveka učini sebi sličnim po večnom doživljavanju Stvarnosti. Akmal može mnoge ljude da učini sličnim sebi po iskustvu; a Mukammil može da učini ne samo svakoga već i sve u Kreaciji[6] sličnim sebi po iskustvu večne Stvarnosti. On takođe može spontano svima da podari preobraženje fizičkog tela i da čak učini da njihov telesni sastav izgleda, živi i doživljava isto što i njegovo sopstveno fizičko telo u grubom svetu, darujući im pri tome večno svesno iskustvo Stvarnosti.

Baqa-billah is the end of the second divine journey. In between the states of fana-fillah and baqa-billah, at the Divine Junction (muqam-e-furutat), there is the state of turiya avastha (fana-ma-al-baqa).

Baqa-billah je kraj drugog božanskog putobanja. Između stanja fana-fillah i baqa-billah u Božanskom Spoju (muqam-e-furutat) postoji stanje turiya avastha (fana-ma-al-baqa).

Turiya avastha is  that  state where  sometimes the super-consciousness gives the experience of the “I am God” state and where sometimes super-consciousness gives the experience of the “I am human” state of normal consciousness.

Turiya avastha je stanje u kome nad-svest ponekad omogućava doživljavanje stanja „Ja sam Bog“ i u kome nad-svest ponekad omogućava doćivljavanje stanja „Ja sam ljudsko biće“ koje je svojstveno normalnoj svesti.

This state is experienced by those who are termed “Majzoob-Salik” or “Paramhansa” and who in this state of turiya avastha sometimes experience consciously as “I am my own God” and sometimes experience consciously as “I am my own creature.”

Ovo stanje doživljavaju oni koje nazivaju „Majzoob Salikom“ ili „Paramhansom“ i koji u ovom stanju turiya avasthe ponekad svesno doživljavaju „Ja sam svoj sopstveni Bog“, a ponekad svesno doživljavaju „Ja sam svoja sopstvena tvorevina“.

At the Divine Junction, between the end of the first and the beginning of the second divine journey, the fluctuating divine experiences of “divine” and “human” are experienced alternately until the “I am God” state of fana-fillah gradually becomes established in the state of baqa-billah where the “abiding-in” God state is established and where man as God simultaneously, without the least effort, automatically undergoes the dual experience of God and man at one and the same time.

U Božanskom Spoju, između završetka prvog i drugog božanskog putovanja, naizmenično se doživljavaju božanska iskustva „božanskog“ i „ljudskog“, sve dok se stanje „Ja sam Bog“ fane-fillah postepeno ne utvrdi u stanju baqa-billah u kome se utemeljuje stanje „prebivanja u“ Bogu u kome čovek kao Bog istovremeno, bez najmanjeg napora, automatski proživljava dvostruko iskustvo Boga i čoveka jednovremeno.

As soon as the Divine Junction is crossed the majzoobiyat of fana-fillah becomes established as sulukiyat in baqa-billah. The Majzoob of majzoobiyat could only consciously experience infinite knowledge and power while being drowned[7] in infinite bliss. The Salik of sulukiyat, however, not only consciously experiences but also consciously accumulates infinite knowledge, power and bliss, although  He does not  use  these  infinite  aspects  for  others  as Qutubs of the qutubiyat do.

Čim se premosti Božanski Spoj, Majzoobiyat fane-filah se utemeljuje kao sulukiyat u baqa-billahu. Majzoob u majzoobiyatu je mogao svesno da doživi jedino beskonačno znanje i moć dok je bio uronjen[8] u beskonačno blaženstvo. Salik u sulukiyatu, međutim, ne samo da svesno doživljava beskonačno znanje, moć i blaženstvo već, takođe, svesno akomulira beskonačno znanje, moć i blaženstvo, mada ne koristi ove beskonačne aspekte za dobrobit drugih kao što to čini Qutub u qutubijatu.

The end of the second divine journey leads to the third divine journey which is the state of qutubiyat where living the life of God is actually experienced by those who are termed “Qutubs” or “Sadgurus” or “Perfect Masters.”

Završetak drugog božanskog putovanja vodi trećem božanskom putovanju koje je stanje qutubiyata u kome oni koje nazivaju „Qutubima“ ili „Sadguruima“ ili „Savršenim Učeiteljima“ stvarno žive život Boga.

The state of qutubiyat, which follows the sulukiyat of baqa-billah, is where man as God, established in the life of God in baqa-billah, now begins to live the life of God in the state of qutubiyat as a Qutub or a Sadguru. He now not only consciously experiences as in the state of fana-fillah and consciously accumulates, as in the state of baqa-billah, infinite knowledge, power and bliss, but uses these infinite aspects in this state of qutubiyat for those who are still in Illusion. Such a Man-God of the state of qutubiyat is called a Perfect Master,26 who as man has not only become God and established himself in God but lives the life of God as God’s individual representative in Illusion.

Stanje qutubiyata, koje sledi nakon sulukiyata baqa-billaha, je stanje u kome čovek kao Bog, utvrđen u životu Boga u baqa-billahu, sada počinje da živi život Boga u stanju qutubiyata kao Qutub ili Sadguru. On sada ne samo da svesno doživljava beskonačno znanje, moć i blaženstvo kao u stanju fana-fillah, i ne samo da svesno akomulira beskonačno znanje, moć i blaženstvo kao u stanju baqa-billah , već uz to koristi ove beskonačne aspekte u stanju qutubiyata radi svih onih koji su još u Iluziji. Takvog Čoveka-Boga u stanju qutubiyata nazivaju Savršenim Učiteljem, koji kao čovek ne samo da je postao Bog i utvrdio se u Bogu, već uz to živi životom Boga kao lični Božiji izaslanik u Iluziji.

The dual role of “I am God” and “I am human” which was established in baqa-billah is now not only simultaneously experienced but is also lived through in the state of qutubiyat; and the Man-God (Qutub, Sadguru or Perfect Master) now simultaneously lives the life of God and the life of man with all of the strength of the infinite knowledge, power and bliss of the God state together with all of the weaknesses and sufferings of the man state.

Dvostruka uloga, „Ja sam Bog“ i „Ja sam Čovek“, koja je utvrđena u baqa-billahu sada ne samo da se istovremeno doživljava, već se u stanju qutubiyata i živi; Čovek-Bog (Qutub, Sadguru ili Savršeni Učitelj) sada istovremeno živi život Boga i život čoveka, obdaren svom snagom beskonačnog znanja, moći i blaženstva svojstvenih stanju Boga i opterećen svim slabostima i patnjama svojstvenim stanju čoveka.

At the end of the third divine journey the Perfect Master not only lives a dual role and displays strength and weakness simultaneously, but also simultaneously utilizes this display of infinite strength through infinite knowledge, power and bliss, and infinite weakness through infinite suffering for those who are in ignorance and who still conceive the false, finite Illusion to be infinite and real. In contrast to this state, in the state of baqa-billah God experiences His Godhood constantly, simultaneously with the continual and constant experience of His manhood; and yet He cannot use the infinite knowledge, power and bliss and also cannot utilize the infinite weakness and suffering for those in ignorance because God does not live the life of God in this state as in the state of qutubiyat.

Na kraju trećeg božanskog putovanja, Savršeni Učitelj ne samo da živi dvostruku ulogu istovremeno ispoljavajući i snagu i slabost, već u isto vreme takođe koristi to ispoljavanje beskonačne snage kroz beskonačno znanje, moć i blaženstvo i beskonačne slabosti kroz beskonačnu patnju za one koji su u neznanju, i koji i dalje smatraju nestvarnu, konačnu Iluziju beskonačnom i stvarnom. Nasuprot ovom stanju, u stanju baqa-billah Bog stalno doživljava Svoju Božansku prirodu dok istovremeno stalno i bez prekida doživljava svoju ljudsku prirodu¸On pri tome ne može da upotrebi beskonačno znanje, moć i blaženstvo, niti može da koristi beskonačnu slabost i patnju za one koji su u neznanju zbog toga što u ovoma stanju Bog ne živi život Boga kao što to čini u stanju qutubiyata.

It is very, very rare and it is for only very, very few to begin and to end their third divine journey in the Qutub or Sadguru state. In this state man as God now lives the life of God. He now uses the infinite knowledge, power and bliss that He experiences. He is that “God and man” or Man-God who has brought down the One indivisible existence into the Many. He is that Man-God who brought down Independent Reality into Illusion and controls Illusion from the divine office of His Beyond state vidnyan bhumika or muqam-e-Muhammadi.27

Izuzetno retko i samo izuzetno mali broj otpočinje i završava svoje treće božansko putovanje u stanju Qutuba ili Sadgurua. U ovom stanju, čovek kao Bog živi život Boga. On sada koristi beskonačno znanje, moć i blaženstvo koje doživljava. On je taj „Bog i čovek“ ili Čovek-Bog koji je spustio ono Jedno, nedeljivo postojanje u Mnoštvo. On je taj Čovek-Bog koji je doneo Samodostatnu Stvarnost u Iluziju i koji vlada Iluzijom iz božanskog sedišta Svog Onostranog stanja vidnyan bhumike ili muqam-e-Muhamedija.

The very life of this Man-God or Perfect Master is the sahaj samadhi. Such a Perfect Master is at one and the same time, simultaneously, in all the universes and in all the worlds, on all the levels and on all the planes, living the life of the “One and the All.” His life is that of living also on  particular levels and on particular planes, as every creature, and as an individual of that certain level, and of that particular plane. At the same time, together with living the life of God, he lives the life of man on this earth.[9]

Sam život ovog Čoveka-Boga ili Savršenog Učitelja je sahaj samadhi. Savršeni Učitelj je istovremeno u svim univerzumima i u svim svetovima, na svim nivoima i na svim ravnima, i živi život Jednoga i Svih“. On živi život i na određenim ravnima i na određenim nivoima, kao svako biće i kao jedinka te određene ravni i tog određenog nivoa. Dok živi život Boga, on u isto vreme živi i život čoveka na ovoj zemlji.[10]

In this state of qutubiyat it may be said that God overlaps Godhood, which means that the consciousness of God after pervading everything still remains infinite, unlimited and unbounded in this Beyond state of God, while remaining eternally conscious of the Beyond the Beyond state of God.

Moglo bi se reći da u stanju qutubiyata Bog postaje više od Božanskog, što znači da svest Boga nakon što prožme sve, i dalje ostaje beskonačna, neizmerna i neograničena u Onostranom stanju Boga i sve vreme svesna stanja Boga s One Strane Onostranog.

The  fourth  divine journey  pertains to  the  dropping  of  the Qutub’s body (sharir).

Četvrto božansko putovanje se odnosi na Qutubovo odbacivanje tela (sharira).

Even after dropping his body, the Qutub eternally remains consciously and individually as God the Infinite; and the individual and indivisible state of “I am God,” of the state of fana-fillah, which is the goal, is everlastingly experienced. That is, even after the body or the human-form is dropped in the fourth divine journey, the experience of conscious, infinite, indivisible individuality is retained eternally as “I am God,” Everything, infinite and unbounded, “One without a second.”

Čak i nakon odbacivanja tela, Qutub večno ostaje svesno i individualno kao Beskonačni Bog; i zauvek doživljava individualno i nedeljivo stanje „Ja sam Bog“ stanja fane-fillah koja je cilj. To jest, čak i kada na četvrtom božanskom putovanju odbaci telo ili ljudsku formu, večno zadržava iskustvo svesne, beskonačne, nedeljive individualnosti kao „Ja sam Bog“, Sve, beskonačan i neograničen, „Jedan bez drugoga“.

Similarly, God in the state of baqa-billah, where the apparently dual role of consciousness of “I am God” and “I am human” is manifested, is naturally enacted until the cloak of Illusion, knowingly and consciously donned, is dropped. That is, when the human form or the body is dropped the experience of conscious, infinite, indivisible individuality is retained eternally as “I am God,” Everything, infinite and unbounded, “One without a second.”

Slično tome, dok je Bog u stanju baqa-billah u kome se ispoljava naizgled dvojna uloga svesti kao „Ja sam Bog“ i „Ja sam ljudsko biće“, ta dvojna uloga sasvim prirodno traje sve dok se darivana maska Iluzije ne odbaci. To jest, kad se odbaci ljudska forma ili telo, iskustvo svesne, beskonačne, nedeljive individualnosti se večno zadržava kao „Ja sam Bog“, Sve, beskonačan, neograničen, „Jedan bez drugoga“.

God is Existence eternal, infinite and all-pervading. Since God is eternally infinite existence, it follows that there are an infinite number of states of God, infinitely and eternally existing. But fundamentally there are only two states of God: the original state and the final state.

Bog je večno, beskonačno i sveprisutno Postojanje. Pošto je Bog večno, beskonačno postojanje, iz toga proizlazi da postoji beskonačno mnogo Božijih stanja koja postoje beskonačno i večno. Ali, u suštini postoje samo dva stanja Boga: prvobitno stanje i krajnje stanje.

The original state is the Beyond the Beyond state of God where eternally God “Is” and consciousness “Is Not.” The final state is the Beyond state of God where consciousness “Is” eternally of the “God-Is” state of the Beyond the Beyond state of God.

Prvobitno stanje je stanje Boga s One Strane Onostranog u kome Bog večno „Jeste“, a svest „Nije“, Krajnje stanje je Onostrano stanje Boga u kome svest večno „Jeste“ svest stanja „Bog-Jeste“ u stanju Boga s One Strane Onostranog.

The same Existence, as God, prevails eternally, whether it is as the Beyond the Beyond state of God or as the Beyond state of God. The only difference is one of consciousness. In the Beyond state of God, the Existence consciously realizes Itself as existing eternally as the Beyond the Beyond state of God-Is.

To isto Postojanje, kao Bog, vlada večno, bilo kao stanje Boga s One Strane Onostranog, bilo kao Onostrano stanje Boga. Jedina razlika je razlika u svesti. U Onostranom stanju Boga, Postojanje svesno ostvaruje Sebe u večnom postojanju stanju stanja Bog-Jeste s One Strane Onostranog.

Therefore the divine goal is to realize the “I am God” state where Existence consciously realizes Itself as existing eternally as the Beyond the Beyond state of God-Is. This is the Reality, and the conscious realization of this Reality once gained is retained eternally. Invariably It manifests Itself in no other forms but in human forms of the earth in different divine states of God through different divine statuses of majzoobiyat, of turiya avastha or fana-ma-al-baqa, of sulukiyat and of qutubiyat.

Prema tome, božanski cilj je ostvariti stanje „Ja sam Bog“ u kome Postojanje svesno spoznaje Sebe kao večno postojaće u stanju Bog-Jeste s One Strane Onostranog. To je Stvarnost, i jednom ostvarena svesna spoznaja te Stvarnosti ostaje zauvek. Ona se neminovno ispoljava isključivo u ljudskim formama na zemlji u različitim božanskim stanjima Boga kroz različite božanske statuse majzoobiyata, turiya avastha ili fana-ma-albaqa, sulukiyata i qutubiyata.

All other intermediary states of God are illusory states where the same eternal, infinite, all-pervading, one, indivisible, formless Existence, as God, though not realized as the eternal Reality, asserts through its very being, in assuming forms of infinitely innumerable inanimate and animate things and creatures, as lifeless and living states of God, while in the process of gaining full consciousness of the eternal reality of infinite existence.

Sva druga međustanja Boga su nestvarna stanja u kojima isto, večno, beskonačno, sveprisutno, jedno, nedeljivo Postojanje koje je van oblika, kao Bog, mada nespoznato kao večna Stvarnost, potvrđuje sebe kroz samo svoje postojanje, preuzimanjem beskonačno mnogo oblika neživih i živih stvari i bića, kao neživih i živih stanja Boga, u procesu sticanja potpune svesti o večnoj stvarnosti beskonačnog postojanja.

All these intermediary illusory states of God thrive in the illusion of cosmic Creation through multifarious and diverse gross, subtle and mental impressions of illusion; and though the entire cosmic Creation is illusion, yet it serves the purpose of a divine incubator, where consciousness of the Divine incubates, and where such incubation produces the maturity to realize the eternal Reality after the consciousness is nurtured and progressively developed  through multifarious, diverse and finite impressions and experiences of the opposites of the gross, subtle and mental forms and worlds of the cosmic Creation.

Sva ta nestvarna međustanja Boga bujaju u iluziji kosmičke Kreacije kroz raznolike i različite grube, suptilne i mentalne impresije iluzije; i mada je cela kosmička Kreacija iluzija, ona ipak služi kao božanski inkubator u kome zri svest o Bogu, i u kojoj ta inkubacija dovodi do sazrevanje za spoznaju večne Stvarnosti tek nakon što se svest othrani i progresivno razvije preko različitih, raznovrsnih i konačnih impresija i iskustava suprotnosti grubih, suptilnih i mentalnih formi i svetova u kosmičkoj Kreaciji.

In the illusory states of God, the eternal, formless, infinite God,  while being impressed by His own cosmic creations, gains consciousness first of the gross forms and experiences the gross worlds, then of the subtle forms and experiences the subtle worlds, then of the mental forms and experiences the mental worlds and, eventually attaining consciousness of His unlimited Self, experiences His eternal state.

U tim nestvarnim stanjima Boga, taj večni, beskonačni Bog koji je van oblika, dok je pod uticajem Svojih sopstvenih kosmičkih tvorevina, stiče svest prvo o grubim formama i doživljava grube svetove, onda svest u suptilnim formama i doživljava suptilne svetove, a zatim svest o mentalnim formama i doživljava mentalne svetove i, konačno, dosegnuvši svest o Svom neograničenom Jastvu, doživljava Svoje večno stanje.

Consequently, when God is conscious of His gross forms He identifies Himself with the gross bodies and finds Himself as a particular gross body according to the special impressions of that gross body. This means that the infinite, eternal, formless God finds Himself as finite, mortal and having gross form. The cause of this ignorance is but the impressions—sanskaras.

Prema tome, kada je Bog svestan Svojih grubih formi, On Sebe poistovećuje sa grubim telima i spoznaje Sebe kao to određeno grubo telo saobrazno impresijama svojstvenim tom grubom telu. To znači da beskonačni, večni Bog koji je izvan oblika spoznaje da je konačan, smrtan i da ima grubu formu. Uzrok ovog neznanja su impresije – sanskare.

So God, Who is eternally in the Beyond the Beyond state of Paratpar Parabrahma or in the infinitude state of God-Is, in the beginning acquires ignorance through being impressed by the impressions rather than by acquiring knowledge of His reality.

Tako Bog, Koji je večno u stanju s One Strane Onostranog Paratpar Parabramhme ili beskonačnosti stanja Bog-Jeste, isprva stiče neznanje zato što biva izložen uticaju impresija, a ne stiče znanje o Svojoj stvarnosti.


[1] The majzoob and salik of the planes should not be confused with the real Majzoob of the seventh plane known as “Majzoob-e-Kamil” (perfect Majzoob), nor the real Salik of the seventh plane.

[2] Majzooba i salika određenih nivoa ne bi trebalo poistovećivati sa stvarnim Majzoobom sedmog nivoa poznatog kao „Majzoob-e-kamil“ (savršeni Majzoob) niti sa stvarnim Salikom sedmog nivoa.

[3] [See footnote above. Ed.]

[4] vidi funsotu na str.146. Ured.

[5] A Mukammil can make all Creation God-realized if he wishes. All Creation means all human beings and everything that is in Creation from a particle of dust to an elephant. But a Mukammil will never wish to do so because the carrying out of such a wish would mean the end of cosmic Illusion (the whole Creation). To put an end to cosmic Illusion would amount to putting an end to the divine play. And to end the divine play would go against the very nature or characteristics of God in His original State II (described on page 161) when He remains infinitely conscious and simultaneously infinitely unconscious.

[6] Mukammil može da učini da celokupna Kreacija dostigne realizaciju Boga. Celokupna Kreacija znači sva ljudska bića i sve što postoji u Kreaciji, od zrnca prašine do slona. Ali Mukammil nikada ne poželi da to učini zbog toga što bi ispunjenje takve želje značilo kraj kosmičke Iluzije (celokupne Kreacije). Okončati kosmičku Iluziju bi bilo isto što i okončati božansku igru. A okončati božansku igru bilo bi protivno samoj prirodi ili svojstvima Boga u Njegovom izvornom Stanju II (koje je opisano na strani 170), u kome je on beskonačno svestan i istovremeno beskonačno nesvestan.

[7] [Meher Baba was asked, “If Majzoobs are utterly unconscious of all the spheres (gross, subtle and mental), of everything except the ‘I am God’ state, then how is it they react to the physical side of life (eating, drinking, showing preference to certain things, antipathy to others)?” Meher Baba replied,

“The Majzoob may apparently like or dislike, ask or reject, seem happy or angry; it is an automatic reflex action of which he is unconscious, like the sound of snoring is to the fast-asleep man emitting it. Like the sleep walker who is unconscious of his actions, however normal or varied they may be, the Majzoob is oblivious to his body and surroundings, and is conscious only of his divine state of ‘I am God.’” Ed.]

[8] Meher Babu su pitali: „Ako su Majzoobi krajnje nesvesni svih sfera (grube, suptilne i mentalne) i svega ostalog osim stanja „Ja sam Bog“, kako onda oni ipak reaguju na fizičku stranu života (jedu, piju, iskazuju sklonosti prema nekim stvarima, a antipatiju prema drugima)?“

Meher Baba je odgovorio: „Majzoob može naizgled da voli, traži ili odbija, da izgleda srećan ili ljut, to su automatske, refleksne radnje kojih on nije svestan, kao što čovek koji u dubokom snu hrče nije svestan zvuka koji stvara pri hrkanju. Poput mesečara koji nije svestan svojih radnji, bez obzira koliko raznolike ili čudne one bile, i Majzoob zaboravlja svoje telo i okolinu i svestan je samo svog božanskog stanja „Ja sam Bog“. Ured.

[9] [In the words of Meher Baba, “Perfection does not belong to God as God, nor does it belong to man as man. . .. The finite being, who is conscious of his being finite, is obviously short of Perfection; but when he is conscious of his being one with the Infinite, he is Perfect. . .. Thus we have Perfection when the finite transcends its limits and realizes its Infinity, or when the Infinite gives up its supposed aloofness and becomes man; in both cases the finite and the Infinite do not stand outside each other. When there is a happy and conscious blending of the finite and the Infinite we have Perfection.” Ed.]

[10] Po rečima Meher Babe, „Savršenstvo ne pripada Bogu kao Bogu, niti pripada čoveku kao čoveku…Konačnom biću, koje je svesno svoje konačnosti, očigledno nedostaje Savršenstvo¸ ali, kada je ono svesno da je istoveno sa Beskonačnim, ono je Savršeno…Dakle, Savršenstvo imamo onda kada konačno prevaziđe svoja ograničenja i ostvari svoju Beskonačnost, ili onda kada Beskonačno odustane od svoje prividne daljine i postane čovek; u oba slučaja, konačno i Beskonačno nisu jedno izvan drugoga. Kada postoji harmoničan i svestan spoj konačnog i Beskonačnog onda imamo Savršenstvo.“Ur.