Poglavlje 8i

Hence when God acquires a particular form, body or sharir according to particular impressions, He feels and experiences Himself as that particular form, body or sharir. God in His stone-form experiences Himself as stone. Accordingly, in consonance with impressions and their consciousness, God feels and experiences that He is metal, vegetation, worm, fish, bird, animal or human being. Whatever be the type of the gross form and whatever be the shape of the form, the evolving consciousness of God tends God spontaneously to associate Himself with that form, figure and shape which tends Him to experience Himself through impressions that He is that form, figure and shape.

Zato, kada Bog poprimi određenu formu, telo ili sharir saobrazno određenim impresijama, On oseća i doživljava Sebe kao tu određenu formu, telo ili sharir. Bog u Svojoj formi kamena doživljava Sebe kao kamen. Prema tome, u skladu sa impreijama i njihovom svešću, Bog oseća i doživljava da je On metal, biljka, crv, riba, ptica, životinja ili ljudsko biće. Bez obzira na tip grube forme i bez obzira na oblik te forme, evoluirajuća svest Boga navodi Boga da spontano poistoveti Sebe sa tom formom, izgledom i spoljašnjim oblikom koji Ga navode da kroz impresije doćivi da je On ta forma, lik i spoljašnji oblik.

Similarly, when God is conscious of the subtle body (i.e., the pran) then God experiences the subtle world and regards Himself as the subtle body or pran. Likewise, God becomes conscious of the mental body (i.e., the mana or the mind), experiences the mental world and regards Himself as the mental body or the mana (i.e., the mind).

Slično tome, kada je Bog svestan suptilnog tela (tj. prana), tada Bog doživljava suptilni svet i smatra da je On to suptilno telo ili pran. Isto tako, Bog postaje svestan mentalnog tela (tj. mane ili uma), doživljava mentalni svet i smata da je On mentalno telo ili mana (tj. um).

It is only because of impressions that the infinite God, the Over-Soul, without form and infinite, experiences that He is veritably but a finite gross body in the gross sphere (i.e., the jiv-atma in anna bhuvan), or a subtle body in the subtle sphere (i.e., the jiv-atma in pran bhuvan), or a mental body in the mental sphere (i.e., the jiv-atma in the mano bhuvan). God, while experiencing the gross world through gross forms, associates with and dissociates from innumerable gross forms. The association with and dissociation from gross forms are called “birth” and “death,” respectively.

Samo zbog impresija, taj beskonačni Bog, to Najviše Jastvo, izvan oblika i beskonačan, doživljava da je On uistinu samo konačno, grubo telo u gruboj sferi (tj. jiv-atma u anna bhuvanu), ili suptilno telo u suptilnoj sferi (tj. jiv-atma u pran-bhuvanu), ili mentalno telo u mentalnoj sferi (tj. jiv-atma u mano-bhuvanu). Dok doživljava grubi svet preko grubih formi, Bog se spaja i odvaja od bezbroj grubih formi. To spajanje i odvajanje od grubih formi naziva se „rođenjem“, odnosno „smrću“.

It is because of impressions that the eternal, immortal, formless God, or the Over-Soul, without births and deaths, has to experience births and deaths a number of times. While God has to experience these innumerable births and deaths because of impressions, He has not only to experience the gross world which is finite and therefore false, but together with it He has also to experience its happiness and misery, its virtue and vice.

Zbog impresija, taj večni, besmrtni, Bog koji je izvan oblika, ili to Najviše Jatvo, bez rođenja i smrti, mora mnogo puta da doživi rođenje i smrt. Dok Bog zbog impresija mora da doživi ta bezbrojna iskustva rođenja i smrti, On ne samo da mora da doživljava grubi svet koji je konačan i stoga nestvaran, već On ujedno mora da proživljava i njegovu sreću i bedu, njegovu vrlinu i porok.

All forms, figures and shapes, all worlds and planes, all births and deaths, all virtue and vice, all happiness and misery, experienced by God, Who is eternal, formless and infinite, are the outcome of impressioned consciousness. Since all impressions are but the outcome of the Nothing that manifested as the Nothingness,it means that whatever God experiences through His evolved consciousness in the gross, subtle and mental worlds is the experience of the Nothing; and as this Nothing by nature is nothing, therefore all the experiences in the intermediary illusory states of God are nothing but literally illusion and, as such, false and finite.

Sve forme, likovi i oblici, svi svetovi i nivoi, sva rođenja i smrti, sve vrline i poroci, sva sreća i nesreća koje doživljava Bog, Koji je večan, izvan oblika i beskonačan, plod su svesti prožete impresijama. Kako su sve impresije tek plod Ničega koje se ispoljilo kao Ništavilo, to znači da sve što Bog doživljava posredstvom Svoje razvijene svesti u grubom, suptilnom i mentalnom svetu predstavlja doživljavanje Ničega; i budući da je to Ništa po svojoj prirodi ništavno, sva Božija iskustva međustanja u iluziji stoga nisu ništa drugo do, doslovno iluzija i samim tim su nestvarna i konačna.

Only when the impressioned consciousness is freed from all impressions is liberation or mukti in human form attained as nirvana or fana, where only consciousness “Is” and where all else of the Nothing, which was as Nothingness, vanishes forever. Only in the case of the one who retains the body[1] for three to four days[2] after nirvana does the liberated (or the unimpressioned or impressionless) consciousness invariably realize eternal Godhood in the second stage of fana (i.e., in fana-fillah) and assert itself as “I am God” without doubt. This is the nirvikalpa state of “Undoubtedly I am God” when, literally, the impressionless or unimpressioned consciousness, linked with human-form, realizes “I am God, I was God and forevermore will remain God” as Existence, eternal and conscious. In this way man becomes God; and it is said that man is God-realized, or that the jiv-atma in Paramatma has become the Shiv-Atma in Paramatma, or the Over-Soul.

Tek kada se svest koja je pod uticajem impresija oslobodi svih impresija dostiže se oslobođenje ili mukti u ljudskoj formi, u vidu nirvane ili fane gde samo svest „Jeste“, a sve drugo potiče od Ničega, koje je postojalo kao Ništavilo, nestaje zauvek. Samo u slučaju onoga koji zadrži telo[3] tri do četiri dana[4] nakon nirvane, oslobođena svest (odnosno svest koja nije pod uticajem impresija ili svest bez impresija) neminovno spoznaje večnu Božansku prirodu na drugom stupnju fane (tj. u fana-fillah) i bez sumnje potvrđuje sebe kao „Ja sam Bog“. Ovo je nirvakalpa stanje „Nesumljivo, ja sam Bog“ u kome svest koja nije pod uticajem impresija, odnosno, svest bez impresija, spojena sa ljudskom formom, spoznaje: „Ja sam Bog, Ja sam bila Bog, i zauvek ću biti Bog“ kao večno i svesno Postojanje. Na ovaj način čovek postaje Bog i kaže se da je čovek Bogoostvaren, ili da je jiv-atma u Paramatmi postala Shiv-Atma u Paramatmi, odnosno Najvišem Jastvu.

The eternal reality is that Paramatma, or the Over-Soul, is atma or the soul; and this reality is realized only when the impressioned consciousness as jiv-atma becomes the impressionless or unimpressioned consciousness as Shiv-Atma, merging in Paramatma to assert and realize the identity of Paramatma.

Večna stvarnost je da Paramatma, odnosno Najviše Jastvo, jeste atma ili duša; i ta stvarnost se spoznaje tek kada svest prožeta impresijama kao jiv-atma postane svest oslobođena uticaja impresija, odnosno svest bez impresija kao Shiv-Atma, sjedinjujući se sa Paramatmom da bi potvrdila i ostvarila identitet Paramatme.

If in reality atma is Paramatma, how then could any situation arise for atma to merge in Paramatma?

Ako atma u stvarnosti jeste Paramatma, kako onda može da nastane bilo koje stanje u kome se atma stapa sa Paramatmom?

In order to clarify this situation and understand that Paramatma is atma in reality, we compare Paramatma with an infinite, limitless and shoreless ocean. Therefore atma, which is Paramatma, can never be out of bounds of the limitless and shoreless ocean (i.e., Paramatma). Atma can never be out of Paramatma because Paramatma, which we have compared to the limitless and shoreless ocean, is infinite and unlimited. How could atma come out of or have a place beyond the expanse of the limitless when atma is Paramatma?

Radi pojašnjenja i pravilnog razumevanja da, u stvarnosti, Paramatma jeste atma, uporedimo Paramatmu sa beskonačnim, bezgraničnim okeanom bez obala. Prema tome, atma, koja jeste Paramatma, nikada ne može biti izvan bezgraničnog okeana bez obala (tj. Paramatme). Atma nikada ne može da bude izvan Paramatme zato što je Parmamatma, koju smo uporedili sa bezgraničnim okeanom bez obala, beskonačna i neograničena. Kako bi onda atma mogla da bude ili da se nađe izvan tog bezgraničnog opsega, kada atma jeste Paramatma?

Hence, atma is in Paramatma, too.

Otuda je atma, takođe, u Paramati.

Now, in order to understand that the atma which is in Paramatma is in reality Paramatma Itself, let us imagine that it is possible to separate or take one iota of the ocean out of the limitless expanse of the unlimited and shoreless ocean. It follows then that this iota of ocean, when in the limitless ocean, is ocean itself before separation, and was in the unlimited ocean not as an iota of the ocean but as the ocean itself (because every iota of ocean when not limited by the limitations of being an iota is unlimited ocean itself).

Nadalje, da bi razumeli da atrma, koja je u Paramati, u stvarnosti jeste Sama Paramatma, zamislimo da je moguće odvojiti ili izdvojiti jedan delić okeana iz tog bezgraničnog prostranstva neograničenog okeana bez obala. Iz toga proizlazi da je ovaj delić okeana, kada je u bezgraničnom okeanu, sam taj okean pre no što se izdvoji iz njega i da je bio u neograničenom okeanu, ne kao delić tog okeana, već kao sam okean (jer svaki delić okeana, kada nije ograničen ograničenjima postojanja u vidu jednog delića, jeste sam taj neograničeni okean).

It is only when the iota of the ocean is separated from the unlimited ocean, or is taken out of the unlimited ocean, as a drop, that this separated iota of the ocean is looked upon as the limited drop of the unlimited ocean.

Tek kada se taj delić okeana odvoji od bezgraničnog okeana, odnosno izdvoji iz tog bezgraničnog okeana kao jedna kap, tek tada na taj izdvojeni delić okeana gledamo kao na ograničenu kap tog neograničenog okeana.

In other words, the infinite, unlimited and shoreless ocean now is made to look upon itself through the drop as merely the limited drop of that infinite, unlimited and shoreless ocean; and in comparison to the infinite, unlimited and shoreless ocean, this drop of ocean is most finite, most limited, and has now infinite limitations.

Drugim rečima, taj beskonačni, bezgranični okean bez obala je sada nagnan da kroz tu kap na sebe gleda samo kao na ograničenu kap tog beskonačnog, bezgraničnog okeana bez obala; i u poređenju sa beskonačnim, bezgraničnim okeanom bez obala, ova kap okeana je najkonačnija, najograničenija, i sada ima beskonačna ograničenja.

Similarly, atma, as compared to the drop of the infinite ocean, can never be out of any limitations of the limitless and infinite Paramatma as compared to the infinite, unlimited and shoreless ocean.

Slično tome, atma, koju poredimo sa jednom kapi beskonačnog okeana, ne može nikada da bude izvan bezgranične i beskonačne Paramatme, koju poredimo sa beskonačnim, nograničenim okeanom bez obala.

But just as the iota of ocean acquires its limitations as a drop through a bubble on the surface of the ocean, and just as this bubble bestows upon the iota of the ocean an apparent separative and limited existence apart from the infinite ocean, likewise atma, which is not only in Paramatma but which is Paramatma Itself, apparently experiences and asserts separative existence from the infinite, unlimited Paramatma through the limitations of the bubble of impressions, which bestow conscious ignorance, and with which atma shrouds itself and experiences itself as limited and separate from Paramatma.

Ali, baš kao što taj delić okeana kao kap zadobija svoja ograničenja preko mehurića na površini tog okeana, i baš kao što taj mehurić daje tom deliću okeana prividno odvojeno ograničeno postojanje koje je izdvojeno iz beskonačnog okeana, tako i atma koja ne samo da je u Paramatmi već jeste Sama Paramatma, prividno doživljava i potvrđuje svoje odvojeno postojanje od beskonačne, neograničene Paramatme zbog ograničenja mehurića impresija od kojih svest dobija neznanje i kojim se atma pokriva kao velom i doživljava sebe kao ograničenu i odvojenu od Paramatme.

Through these limitations, formed by the bubble of impressions, self-created by atma, atma apparently inherits a separative and limited existence from Paramatma, and because of this self-created separativeness from infinite Paramatma, atma, which is Itself infinite, unlimited and unbounded, bestows upon Itself the aspects of being most finite and most limited, with infinite limitations acquired through impressions.

Kroz ova ograničenja, koja stvara mehurić impresija, koje stvara sama atma, atma zadobija naizgled odvojeno i ograničeno postojanje u odnosu na Paramatmu i zbog ove samostvorene odvojenosti od beskonačne Parmamatme, atma, koja je Sama po sebi beskonačna, neograničena i slobodna, dodeljuje Sebi aspekte najkonačnijeg i neograničenog postojanja, sa beskonačnim ograničenjima koja stiče preko impresija.

As soon as the bubble of impressions bursts on completion of total involution of consciousness, and conscious ignorance, as impressioned consciousness, is transformed into conscious knowledge, as unimpressioned consciousness, the limited and the most finite experiences of the atma vanish. Atma, liberated from apparent separative finite existence, automatically merges in, or finds itself as one with and in Paramatma—eternally infinite, unlimited and unbounded in the Beyond state of God; and this is called atma’s union with Paramatma or Allah. In this state of consciousness, atma is now completely conscious of the Beyond the Beyond unconscious Paratpar Parabrahma state of God, which is the original state of God when it is said “God-Is.” In Sufi terms, God in the Beyond state is termed “Allah,” and God in the Beyond the Beyond state is termed “Wara-ul-Wara” or “Ghaib-ul-Ghaib.”

Čim se mehurić impresija rasprsne nakon završetka potpune involucije svesti, a svesno neznanje u vidu svesti prožete impresijama preobrazi u svesno znanje u vidu svesti bez impresija, tada nestaju sva ograničena i najkonačnija iskustva atme. Oslobođena prividnog, odvojenog, konačnog postojanja, atma se automatski stapa sa Paramatmom, odnosno spoznaje da je jedno sa Paramatmom i u Paramatmi – večno beskonačna, neograničena i slobodna u Onostranom stanju Boga. To se naziva sjedinjenjem atme sa Paramatmom ili Allahom. U ovom stanju svesti, atma je potpuno svesna nesvesnog Paratpar Parabrahma stanja Boga s One Strane Onostranog koje je prvobitno stanje Boga kada se kaže „Bog-Jeste“. U sufijskoj terminologiji, Bog u stanju Onostranog naziva se „Allahom„, a Bog u stanju s One Strane Onostranog se naziva „Wara-ul-Wara“ ili „Ghaib-ul-Ghaib„.

In human form the highest and the most exalted divine status  of God is that of qutubiyat where the Qutub, or the Sadguru or Perfect Master, not only consciously experiences infinite knowledge, infinite power and infinite bliss and all-goodness and all that is infinite beauty, meaning glory, but He consciously uses these infinite aspects for those jiv-atmas still undergoing the illusory states of God in Illusion.

Najviše i najuzvišenije božansko stanje Boga u ljudskoj formi je qutubiyat u kome Qutub, ili Sadguru, ili Savršeni Učitelj ne samo da svesno doživljava beskonačno znanje, beskonačnu moć i beskonačno blaženstvo, sveopštu dobrotu i sve ono što je beskonačno lepo, što znači uzvišeno, već On svesno koristi ove beskonačne aspekte za dobrobit onih jiv-atmi koje još uvek prolaze kroz nestvarna stanja Boga u Iluziji.

In this exalted divine status of qutubiyat not only man becomes God but man lives the life of God, too. To worship this Man-God is to worship God with infinite attributes.

U ovom uzvišenom božanskom stanju qutubiyata, čovek ne samo da postaje Bog, već i živi životom Boga. Obožavati ovog Čoveka-Boga znači obožavati Boga koji ima beskonačne atribute.

This highest divine status of living the life of God consciously in human-form is attained very, very rarely by very, very few Shiv-Atmas, after the unconscious atmas pass through the process of evolution, reincarnation and involution of consciousness as jiv-atmas, and attain nirvana which in some cases is immediately followed by nirvikalpa samadhi of super-consciousness asserting as Shiv-Atmas.

Ovo najviše božansko stanje svesnog življenja života Boga u ljudskoj formi izuzetno retko dostigne izuzetno mali broj Shiv-Atmi nakon prolaska nesvesnih atmi kroz proces evolucije, reinkarnacije i involucije svesti u svojstvu jiv-atmi i dostizanja nirvane koju u nekim slučajevima neposredno prati nirvakalpa samadhi nad-svesti koja se potvrđuje u svojstvu Shiv-Atmi.

At all times and in all ages, and at one and the same time, there are always on this earth fifty-six Shiv-Atmas or God-realized Atmas. Of these fifty-six Shiv-Atmas some remain in the state of majzoobiyat; some remain in the state of the Divine Junction—in turiya avastha—known in Sufi terms as “fana-ma-al-baqa”; a very few of them, crossing the Divine Junction, remain in the state of sulukiyat; and only five of them are always there in the state of qutubiyat, as long as all these retain human-forms.

U svim vremenima i svim erama, na Zemlji jednovremeno uvek postoji pedeset i šest Shiv-Atmi ili Bogoostvarenih Atmi. Od ovih pedeset i šest Shiv-Atmi neke ostaju u stanju majzoobiyata; neke ostaju u stanju Božanskog Spoja – u turiya avasti – u sufijskoj terminologiji poznatoj kao „fana-ma-al-baqa“; veoma mali broj njih nakon premošćavanja Božanskog Spoja ostaje u stanju suluqiyata; a samo pet njih su uvek u stanju qutubiyata, sve dotle dok su svi oni u ljudskim formama.

Thus, at all times and in all ages, there are always five Qutubs (Sadgurus or Perfect Masters) living on the earth amongst humanity, wielding infinite aspects of ahadiyat of the arsh-e-ala or vidnyan of the vidnyan bhumika of the Beyond state of God in the form of infinite knowledge, power and bliss for the progressive emancipation of all in the field of Illusion.

Dakle, u svim vremenima i u svim erama, na Zemlji uvek postoji pet Qutuba (Sadgurua ili Savršenih Učitelja) koji žive na Zemlji među ljudima koristeći beskonačne aspekte ahadiyata arsh-e-ala ili vidnyana vidnyan bhumike Onostranog stanja Boga u obliku beskonačnog znanja, moći i blaženstva radi progresivnog oslobađanja svih koji su u domenu Iluzije.

According to the divine law, these five Qutubs or Sadgurus or Perfect Masters, at the end of every cycle, precipitate the advent of the direct descent of God on earth in human male form. Hence, at the end of every cycle, when God manifests on earth in the form of man and reveals His divinity to mankind, He is recognized as the Avatar—the Messiah—the Prophet. The direct descent of God on earth as Avatar is that independent status of God when God directly becomes man[5] without undergoing or passing through the processes of  evolution,  reincarnation and  involution  of consciousness. Consequently, God directly becomes God-Man, and lives the life of man amongst mankind, realizing His divine status of the Highest of the High, or the Ancient One, through these Qutubs or Sadgurus or Perfect Masters of the time.28

Prema božanskom zakonu, ovih pet Qutuba ili Sadgurua ili Savršenih Učitelja na kraju svakog ciklusa ubrzavaju direktni silazak Boga na Zemlju u mušku ljudsku formu. Zbog toga, kada se na kraju svakog ciklusa Bog pojavi na Zemlji u muškom obličju i otkrije čovečanstvu Svoju božansku prirodu On biva priznat kao Avatar – Mesija – Prorok. Taj direktni silazak Boga na Zemlju u svojstvu Avatara odražava upravo onaj nezavisni status Boga kada Bog neposredno postaje čovek[6] bez ulaženja u tok ili prolaženja kroz proces evolucije, reinkarnacije i involucije svesti. Otuda Bog neposredno postaje Bog-Čovek i živi životom čoveka među ljudima ostvarujući Svoj božanski status Najvišeg od Najviših, odnosno tog Drevnog Jednog, kroz Qutuba ili Sadgurua ili Savršenog Učitelja toga doba.

Fundamentally there is absolutely no difference in the experience of Reality, whether the Shiv-Atmas are in the divine status of majzoobiyat, turiya avastha, sulukiyat or qutubiyat. Once the goal is attained, all Shiv-Atmas in all divine statuses undoubtedly and consciously begin to enjoy for ever and ever that divine heritage of infinite bliss while spontaneously and continuously experiencing their own triune nature of infinite knowledge, infinite power and infinite bliss.29

U osnovi, ne postoji apsolutno nikakva razlika u doživljavanju Stvarnosti, bez obzira da li su Shiv-Atme u božanskom stanju majzoobiyata, turiya avasthe, sulukiyata ili qutubiyata. Kada se cilj jednom ostvari, sve, Shiv-Atme na svakoj od božanskih lestvica nesumljivo počinju zauvek svesno da uživaju to božansko nasleđe beskonačnog blaženstva dok spontano i neprestano doživljavaju svoju sopstvenu trojnu prirodu beskonačnog znanja, beskonačne moći i beskonačnog blaženstva.

However, the difference in their divine status is due not to their experience of their infinite triune nature but to a difference in the scope of wielding infinite power after establishing themselves in the vidnyan bhumika of infinite knowledge or sulukiyat, and then living the life of Man-God, as Qutub, exercising their infinite knowledge to wield infinite power while enjoying infinite bliss.

Međutim, razlika u njihovom božanskom statusu ne nastaje zbog njihovog doživljavanja njihove beskonačne trojne prirode, već zbog razlike u meri u kojoj koriste beskonačnu moć nakon što se utemelje u vidnyan bhumici beskonačnog znanja ili sulukiyatu, a zatim žive životom Čoveka Boga, u svojstvu Qutuba, primenjujući svoje beskonačno znanje da bi koristili beskonačnu moć dok uživaju beskonačno blaženstvo.

The difference between the divine status of a Qutub or Sadguru and the Avatar of the Age is that a Qutub, after having gone through the whole process of cosmic evolution, enters and lives the life of God as Man-God, while the Avatar does not have to go through the process of evolution at all because the Avatar is that highest status of God where God directly becomes man and lives on earth as God-Man.

Razlika između božanskog stanja Qutuba ili Sadgurua i Avatara date Ere je u tome što Qutub, nakon prolaska kroz čitav proces kosmičke evolucije, započinje i živi život Boga kao Čovek-Bog, dok Avatar uopšte ne mora da prolazi kroz proces evolucije jer je Avatar ono najviše stanje Boga u kome Bog neposredno postaje čovek i živi na Zemlji kao Bog-Čovek

In living the life of God, both the Sadguru (or Qutub) and the Avatar (or the Saheb-e-Zaman) are equal in having the same experiences. Both are leading God’s life and also both are on every level and plane of life in Illusion. Both are simultaneously on the level of the lowest to the highest. In spite of this, the most important and the only difference is that the  Qutub acts on that level and the Avatar becomes30 that on that level.

Dok živi životom Boga, i Sadguru (ili Qutub) i Avatar (ili Saheb-e-Zaman) su jednaki po tome što imaju ista iskustva. Obojica žive život Boga i obojica su na svakom stupnju i na svakom nivou života i Iluziji. Obojica su istovremeno na stupnjevima počev od najnižih, pa sve do najviših. Pa i pored toga, najznačajnija i jedina razlika je u tome što Qutub deluje na tom stupnju, a Avatar to postaje na tom stupnju.

To make the point of “acting” and “becoming” clear, many and innumerable examples can be quoted, but for ordinary human understanding let illness serve as an example.

U pojašnjavanju tog „delovanja“ i „postajanja“ mogli bismo navesti mnogobrojne primere, ali, prilagođavajući se prosečnoj moći ljudskog razumevanja, za primer ćemo uzeti bolest.

For instance, a Qutub or Sadguru cannot and will not fall ill, and when he appears to have fallen ill, it is just his “acting” of illness. When people actually see him ill they do not see him ill but in reality they see his illness perfectly enacted because he is the Perfect Master and perfection personified; he acts as if he were ill. On the other hand, when people see the Avatar ill, He has actually fallen ill and He has literally become ill. But though the Avatar has actually become ill, He has at His back simultaneously infinite power, infinite knowledge and infinite bliss.

Na primer, Qutub, odnosno Sadguru, se ne može i neće razboleti; čak i kada on izgleda kao da se razboleo, to je samo njegovo „glumljenje“ bolesti. Kada ga ljudi zbilja vide bolesnog, oni ga zapravo ne vide bolesnog već vide njegovu bolest savršeno odglumljenu, jer je on Savršeni Učitelj i otelovljenje savršenstva; ona samo deluje kao da je bolestan. S druge strane, kada ljudi vide da se Avatar razboleo, On se zaista razboleo i On bukvalno jeste bolestan. Ali, iako je Avatar zaista bolestan, On u isto vreme ima zaleđinu beskonačne moći, beskonačnog znanja i beskonačnog blaženstva.

On every level, in every state and in all planes simultaneously a Sadguru behaves as the creature or the thing of that level and state and as a man of that plane; whereas the Avatar becomes as the creature or the thing of that level and state and as a man of that plane all at once. And, at one and the same time becoming and being one and all on all levels, states and in all planes and beyond all levels, states and all planes, the Avatar is the only one infinitely capable of giving a universal push to all things, all creatures and to all mankind, at one and the same time, accelerating the maturity of consciousness.

Na svakom stupnju, u svakom stanju i na svim nivoima istovremeno, Sadguru se ponaša kao stvorenje ili stvar tog stupnja i stanja, i kao čovek tog određenog nivoa; dok Avatar postaje kao stvorenje ili stvar tog stupnja i stanja i kao čovek tog nivoa, sve odjednom. Uz to, budući da jednovremeno postaje i postoji kao jedno i sve, na svim stupnjevima razvoja, u svim stanjima, na svim nivoima i izvan svih stupnjeva, stanja i nivoa. Avatar je jedini koji ima beskonačnu moć da pruži sveopšti podsticaj svim stvarima, svim bićima i čitavom čovečanstvu, čime ubrzava sazrevanje svesti.

In Reality God is Everything and is in every one. The Avatar of God is not only Everything and in every one but he actually becomes Everything and every one.

U Stvarnosti je Bog Sve i u svakome. Božiji Avatar nije samo Sve i u svakome, već On zaista postaje Sve i svako.

Hence the fundamental and only difference between an Avatar and a Sadguru is that on every level and on all planes a Sadguru acts whereas an Avatar does not act but actually “becomes” that.31

Stoga je osnovna i jedina razlika između Avatara i Sadgurua u tome što Sadguru deluje na svakom stupnju i na svim nivoima, dok Avatar ne deluje već zaista to „postaje“.

In short, there are always, at all times and in all ages, fifty-six God-realized souls or Shiv-Atmas in human form on the earth.32

Ukratko rečeno, u svim vremenima i svim erama, uvek postoji pedeset i šest Bogoostvarenih duša ili Shiv-Atmi u ljudskoj formi na Zemlji.

It must be noted that all of the fifty-six God-realized ones may be called Perfect Ones; but all of these fifty-six Perfect Ones are not all Perfect Masters; although all fifty-six experience the same experience of the eternal Reality, without the least difference of experience whatsoever, and although all the fifty-six are one in consciousness of the ultimate goal—Reality, perfect in all respects and God-realized, yet there is a difference in their function. Therefore the term for the fifty-six God-realized ones may be “Perfect Ones” but not Perfect Masters or Sadgurus or Qutubs.

Neophodno je napomenuti da se svih pedeset i šest Bogoostvarenih mogu nazvati Savršenima; ali nisu svih pedeset i šest Savršenih Savršeni Učitelji i pored toga što svih pedeset i šest doživljavaju isto iskustvo večne Stvarnosti bez ikakve, ma i najmanje razlike u doživljavanju, i mada svih pedeset šest imaju istovetnu svest o krajnjem cilju – Stvarnosti. Premda su savršeni u svakom pogledu i ostvareni u Bogu, ipak postoji razlika u njihovoj ulozi. Zbog toga bi za tih pedeset i šest Bogoostvarenih mogli da upotrebimo termin „Savršeni“, ali ne i Savršeni Učitelji ili Sadgurui ili Qutubi.

Out of the fifty-six Perfect Ones or Shiv-Atmas in human form, there are always at all times in all ages, five Perfect Masters or Sadgurus or Qutubs; and these five control the affairs of the whole universe.

Od tih pedesetšest Savršenih ili Shiv-Atmi u ljudskoj formi, u svim vremenima i svim erama, uvek postoji pet Savršenih Učitelja ili Sadgurua ili Qutuba. Njih pet upravljaju događajima u čitavom univerzumu.

When the age is not of the Avataric period, these five Perfect Masters conjointly look to the affairs of the universe, and the one from amongst the five Perfect Masters who is responsible for the control of all of the affairs of the whole universe is called by the Sufis “Qutub-e-Irshad.”

Kada era nije Avatarski period, ovih pet Savršenih Učitelja zajednički brinu o svim događajima u univerzumu, a onog jednog od tih pet Savršenih Učitelja koji je odgovoran za upravljanje svim događajima u celokupnom univerzumu sufije nazivaju „Qutub-e-Irshadom„.

But, when the age is of the Avataric period at the end of every cycle,[7] the Avatar (Ancient One, the Highest of the High), the Independent Reality (Infinite Consciousness of the Beyond state of God), is made to manifest in Illusion directly on the earth through a male human being. This manifestation of Infinite Consciousness of the Beyond state of God, through a male human-form on earth, is commonly called “the direct descent of God on earth” in human form. This descent of God on earth is generally known as the “Avatar.”

Međutim, kada je era Avatarski period, na kraju svakog ciklusa[8] Avatar (Drevno Jedno, Najviši od Najviših), Nezavisna Stvarnost (Beskonačna svest o Onostranom stanju Boga) neposredno se ispoljava u Iluziji na Zemlji kroz muško ljudsko biće. Ova manifestacija Beskonačne Svesti Onostranog stanja Boga kroz mušku ljudsku formu na Zemlji obično se naziva „direktnim silaskom Boga na Zemlju“ u ljudsku formu. Ovaj silazak Boga na Zemlju je opšte poznat kao „Avatar„.

Hence it is obvious that when the age is of the Avataric period and when the Avatar (or the Reality, or the God-consciousness of the Beyond state of God) is made to manifest into Illusion on the earth, by giving this Reality a human form to be made presentable to the humanity of the world, this Avatar, or this God-Man, must necessarily be other than the fifty-six God-realized ones.

Zato je razumnljivo da, u vreme Avatarskog perioda kada se Avatar (ili Stvarnost, ili Božija svest Onostranog stanja Boga) manifestuje u Iluziji na Zemlji dajući toj Stvarnosti ljudsku formu da bi mogla da se prikaže čovečanstvu, ovaj Avatar ili ovaj Bog-Čovek nužno nije jedan od pedeset i šest Bogoostvarenih.

The then existing and functioning five Perfect Masters, at the appropriate time of the Avataric period, individually and conjointly bring about the advent of the Avatar;33 and exercising their infinite mercy and love for all in Ignorance living the illusory life in Creation, use their infinite power and grace to precipitate this advent and make manifest the infinite Reality of the eternal, infinite God-consciousness in the Beyond state, onto this earth into Illusion; and they bestow, through their infinite power, knowledge and bliss, onto the Reality a most suitable “cloak” of Illusion in the shape of a human male form, so that the divinity of the Reality may be made most presentable, in the world of Illusion.

Pet Savršenih Učitelja, koji tada postoje i deluju u odgovarajućem trenutku Avatarskog perioda, pojedinačno i zajeno, dovode do prispeća Avatara. Ispoljavajući svoje beskonačno milosrđe i ljubav za sve u Neznanju koji žive iluzorni život u Kreaciji, oni primenjuju svoju beskonačnu moć i milost da ubrzaju ovaj dolazak i omoguće da se beskonačna Stvarnost te večne, beskonačne Božijve svesti u Onostranom stanju ispolji na Zemlji u Iluziji; i kroz svoju beskonačnu moć, znanje i blaženstvo obdaruje Stvarnost najprikladnijim „plaštom“ Iluzije u obliku muške ljudske forme, kako bi se božanstvo Stvarnosti moglo najočiglednije prikazati u svetu Iluzije.

Thus, when Infinite Reality (i.e., God) manifests on earth in the form of a man and reveals His divinity to mankind, He is recognized as the Avatar, the Messiah, the Prophet. God thus becomes man.

Te tako, kada se Beskonačna Stvarnost (tj. Bog) manifestuje na Zemlji u muškoj ljudskoj formi i čovečanstvu otkrije svoje božanstvo, On biva priznat kao Avatar, Mesija, Prorok. Tako Bog postaje čovek.

In this manner, infinite God, age after age, throughout all cycles, wills  through His infinite  mercy  to effect His  presence  amidst mankind by stooping down to human levels in human-form, but His physical presence amidst mankind not being apprehended, He is looked upon as an ordinary man of the world. When, however, He asserts His divinity on earth by proclaiming Himself the Avatar of the Age, He is worshipped by some who accept Him as God; and glorified by a few who know Him as God on earth. But it invariably falls to the lot of the rest of humanity to condemn Him while He is physically in their midst.

Na ovaj način, beskonačni Bog, iz ere u eru i kroz sve cikluse, ispoljava svoju želju da kroz svoje beskonačno milosrđe ostvari Svoje prisustvo među ljudima spuštajući se na ljudske nivoe u ljudskoj formi. Kada Njegovo fizičko prisustvo među ljudima ne shvate, na Njega gledaju kao na običnu svetovnu osobu. Međutim, kada On potvrdi svoju božansku prirodu proglašavajući Sebe Avatarom toga Doba, oni koji ga prihvataju kao Boga ukazuju Mu duboko poštovanje; a slave oni malobrojni koji znaju da je On Bog na Zemlji. ali, većini ostalog čovečanstva obavezno pada u zadatak da ga osuđuje dokle god je On fizički među njima.

Thus it is that God as man, proclaiming Himself as the Avatar, suffers Himself to be persecuted and tortured, to be humiliated and condemned by humanity for whose sake His infinite love has made Him stoop so low, in order that humanity, by the very act of condemning God’s manifestation in the form of the Avatar should, however indirectly, assert the existence of God in His infinite, eternal state of Reality.

Te tako, Bog kao čovek, proglasivši Sebe Avatarom, dopušta da bude progonjen i mučen, ponižavan i osuđivan od strane čovečanastva zbog čije ga je dobrobiti Njegova beskonačna ljubav navela da se spusti tako nisko, da bi čovečanstvo , samim činom osuđivanja Božijeg prikazanja u obliku Avatara, ma koliko indirektno, ipak potvrdilo postojanje Boga u Njegovom beskonačnom večnom stanju Stvarnosti.

The Avatar is always One and the same because God is always One and the same,[9] the eternal, indivisible, infinite One who manifests Himself in the form of man as the Avatar, as the Messiah, as the Prophet, as the Buddha, as the Ancient One—the Highest of the High. This eternally One and the same Avatar is made to repeat His manifestation from time to time, in different cycles, adopting dif ferent names and different human-forms, in different places, to reveal Truth in different garbs and different languages, in order to raise humanity from the pit of ignorance and help free it from the bondage of delusions.

Avatar je uvek Jedan i isti zato što je Bog uvek Jedan i isti,[10] Onaj večni, nedeljivi, beskonačni koji se prikazuje u formi čoveka kao Avatar, kao Mesija, kao Prorok, kao Buddha, kao Drevno Jedno – Najviši od Najviših. Ovaj večno Jedan i isti Avatar se, s vremena na vreme, iznova pojavljuje u različitim ciklusima uzimajući različita imena i različite ljudske forme, javljajući se na različitim mestima, da bi u različitim odorama i na različitim jezicima otkrivao Istinu, sa ciljem da uzdigne čovečanstvo iz ponora neznanja i pomogne mu u oslobađanju od okova zablude.

During the Avataric period, the one, from amongst the then living five Perfect Masters, who used to function as Qutub-e-Irshad, ceases to hold this divine office with the advent of the Avatar and delivers his duty and charge of the sole responsibility for the affairs of the universe into the hands of the God-Man as soon as He is able to assume His office as the Christ—the Avatar of the Age—and remains himself, as long as he is in a gross body, holding the same office of Qutub as the other four hold.

Za vreme Avatarskog perioda, jedan od pet živih Savršenih Učitelja koji deluje kao Qutub-e-Irshad, dolaskom Avatara prestaje da vrši svoju božansku službu i predaje dužnost i breme isključive odgovornosti za upravljanje univerzumom u ruke Boga-Čoveka, čim On postane sposoban da preuzme Svoju službu kao Hrist – Avatar Ere – a on sam nastavlja da obavlja istu službu Qutuba koju obavljaju i ostala četvorica, sve dotle dok je u grubom telu.

In spite of the advent of the Avatar, there must be fifty-six God-realized ones in human body, and from amongst these fifty-six there must be the five Perfect Masters living on earth. When one from amongst these five Perfect Masters drops his physical body, the office is never left vacant; it is invariably filled by another living God-realized one who has realized the eternal Reality at the time. Hence, even when the Avatar is on earth, there are fifty-six God-realized ones, including the five Perfect Masters in human-form, but the Avatar becomes the sole Authority.

Čak i onda kada Avatar prispe, mora da postoji pedeset i šest Bogoostvarenih u ljudskom telu, i od tih pedeset i šest njih pet moraju da budu Savršeni Učitelji koji žive na Zemlji. Kada jedan od pet Savršenih Učitelja odbaci svoje fizičko telo, mesto nikada ne ostaje upražnjeno; uvek ga popunjava druga živa Bogoostvarena osoba koja je u to vreme spoznala večnu Stvarnost. Dakle, čak i kada je Avatar na Zemlji, postoji svih pedeset i šest Bogoostvarenih, uključujući pet Savršenih Učitelja u ljudskoj formi, ali je Avatar isključivi Autoritet.

Meher Baba’s Explanation of Chart VII

Meher Babino Objašnjenje Karte VII

WITH THE energy from the subtle and the illumination from the mental spheres, for trillions upon trillions of years in the past and in the future, the gross universe has been and will be forming and disintegrating into countless stars, suns, planets, worlds, moons and meteors. Yet, in fact, there are no such things as time and space. Once the soul is freed of illusion, Illusion does not merely cease to exist, but is then found never to have existed at all.

Pomoću energije suptilne sfere i iluminacije mentalne sfere, trilionima triliona godina do sad i od sada, materijalni univerzum se formirao i raspadao, i formiraće se i raspadati u bezbrojne zvezde, sunca, planete, svetove, mesece i meteore. A ipak, činjenično ne postoji nešto kao što su vreme i prostor. Kada se duša jednom oslobodi iluzije, Iluzija ne samo da prestaje da postoji, već se tada razotkriva da nikada nije ni postojala.

After a gradual evolution through the mineral, vegetable and animal kingdoms of the gross universe for a definite yet immeasurable period of  millions, billions and trillions of years, consciousness reaches perfection in man. Man then rightly ought to be God-conscious, but does not become so because of the sanskaric bindings born of impressions of the illusory experiences gathered during the evolution of consciousness. Thus man remains fully conscious only of the gross.

Posle postepene evolucije kroz mineralno, biljno i životinjsko kraljevstvo u grubom svetu, tokom određenog, mada nemerljivo dugog perioda koji traje milionima, bilionim i trilionima godina, svest dostiže savršenstvo u čoveku. Čovek bi tada, s pravom, trebalo da postane svestan Boga, ali on to ne postaje zbog okova sanskara nastalih od impresija iluzornih iskustava nakupljenih tokom evolucije svesti. Tako čovek ostaje svestan jedino grubog.

Before man’s perfect but gross consciousness can involve into the Reality of God-consciousness, it has first to involve into subtle consciousness, and from the subtle into full mental consciousness. For that, the gross impressions have to turn into the subtle and from the subtle into the mental impressions regaining, in degree, the faintness and fineness of earlier impressions as gathered in the vegetable and mineral forms—the fundamental difference being in consciousness.

Pre nego što čovekova savršena, ali gruba svest može da involuira u Stvarnost Božije svesti, ona prvo mora da involuira u suptilnu svest i iz suptilne u potpunu mentalnu svest. Da bi se to ostvarilo, grube impresije moraju da se pretvore u suptilne, a suptilne u mentalne impresije, pri čemu se ponovo steču impresije koje su slabije i proređenije od pređašnjih impresija koje su nakupljene u biljnim i životinjskim formama, budući da postoji fundamentalna razlika u svesti.

Unlike the definite course followed in the process of evolution, man as man can make use of his consciousness fully and freely. Therefore the fully gross-conscious man, according to the resultant tightening or loosening of his sanskaric bindings, can become fully subtle-conscious, and thereafter fully mental-conscious, sometimes after a few or sometimes after numerous human reincarnations between each of the two involutions of his consciousness. And if one happens to be blessed with divine love from a “Lover of God,” or if one has the guiding hand of a Perfect Master, the emancipation from all bindings, however great and complicated they may be, is achieved much more easily and quickly. In exceptional cases, an instantaneous emancipation is also possible without involving a single reincarnation.

Za razliku od utvrđenog toka koji se sledi u procesu evolucije, čovek kao čovek  može da koristi svoju svest potpuno i slobodno. Prema tome, čovek sa potpunom svešću o grubom može, u skladu sa proizlazećim stezanjem ili popuštanjem okova sansakra, da postane potpuno svestan suptilnog, a nakon toga potpuno svestan mentalnog, ponekad samo posle nekoliko, a ponekad posle vrlo mnogo ljudskih reinkarancija između svake od ove dve involucije njegove svesti. A ako se nekome dogodi da bude blagosloven božanskom ljubavlju „Zaljubljenika u Boga“, ili ako ga vodi ruka Savršenog Učitelja, mnogo lakše i brže će postići oslobođenje od svih okova, ma koliko veliki i teški oni bili. U izuzetnim slučajevima, moguće je i trenutno oslobođenje, bez ijedne jedine reinkarnacije.

However, in order to loosen the bindings through the opposite experiences of the duality of Illusion, i.e., pain and pleasure, good and bad, man and woman, strong and weak, etc., on his own, man has to remain conscious of multifarious experiences for eighty-four lakhs of times through something like fifty crores of sleeps of death; yet invariably, on account of the all-pervading grace of God, man becomes subtle- and mental-conscious, and is thus able to cut short more or less the stalemate of recurring physical births and deaths.

Bilo kako bilo, da bi sam opustio i zbacio okove kroz oprečna iskustva dualnosti u Iluziji, tj. iskustva bola i zadovoljstva, dobrog i lošeg, muškarca i žene, jakog i slabog, itd., čovek mora da ostane svestan raznovrsnih iskustava za vreme od četrdeset i osam lakha vremena tokom otprilike pedeset crora počivanja u smrti; pa ipak, zbog sveprisutne Božije milosti, čovek neizbežno postaje svestan suptilnog i mentalnog, i stoga je, manje više, u stanju da prekine tu pat poziciju ponavljanja fizičkih rođenja i smrti,

Finally, by the grace of the God-Man or the Man-God, in far, far less than an instant’s flash of time, man becomes fully conscious God and finds that time and space are born of His own eternity and infinitude in which time and space have no existence at all.[11]

Na kraju, milošću Boga-Čoveka ili Čoveka-Boga, za vreme koje je mnogo, mnogo kraće od jednog treptaja oka, čovek postaje potpuno svesni Bog i otkriva da vreme i prostor nastaju iz Njegove sopstvene večnosti i beskonačnosti, u kojima ne postoje ni vreme ni prostor.[12]


[1] [Meher Baba explained: “Those who do not retain their bodies for three to four days but drop their bodies immediately after nirvana attain Liberation (mukti).” Ed.]

[2] [Time does not exist for anyone who is in nirvana or for the one who has attained Liberation. The period mentioned (three to four days) holds meaning only for the understanding of those who are gross-conscious and are bound by time. Ed.]

[3] Meher Baba je objasnio: „Oni koji ne zadrža svoja tela tri do četiri dana, nego odmah odbace svoje telo nakon nirvane, dostižu Olsobođenje (mukti).“ Ur.

[4] Za onoga ko je u nirvani i za onoga koji je dostigao Oslobođenje, vreme ne postoji. Pomenuto vreme (tri do četiri dana) ima određeno značenje samo za one koji imaju svest o grubom i podležu ograničenju vremena.Ur.

[5] Fana-ul-fana = the state of God becoming man (the direct descent of God on earth   as Avatar).

Baqa-ul-baqa = the state of God becoming God-Man (God’s knowing Himself as Avatar).

State of ordinary man is the state of God as man.

[6] Fana-ul-fana = stanje u kome Bog postaje čovek (direktni silazak Boga na zemlju u svojstvu Avatara)

Baqa-ul-baqa =stanje u kome Bog postaje Bog-Čovek (Bog spoznaje Sebe kao Avatara).

Stanje običnog čoveka je stanje Boga kao čoveka.

[7] All cycles of time in Illusion end and begin after 700 to 1400 years, and there have been and will be millions and billions of such cycles in a Cycle of cycles; thus there is no end to Illusion which always remains illusion.

[8] Svi ciklusi vremena u Iluziji završavaju se i počinju nakon 700-1400 godina. Postojali su i postojaće milioni i milioni takvih ciklusa u Ciklusu svih ciklusa; dakle nema kraja Iluziji koja uvek ostaje iluzija.

[9] [Meher Baba was asked whether a Perfect Master, after leaving the body, ever comes back to earth, i.e., does he ever take birth again. Baba replied, “No, never. Only the Avatar takes birth again and again.” Ed.]

[10] Meher Babu su upitali da li se Savršeni Učitelji nakon napuštanja tela ikada vraća natrag na zemlju, to jest, da li se ikada ponovo rađa. Baba je odgovorio: „Ne nikada. Jedino se Avatar uvek i ponovo rađa.“ Ur.

[11] [Asked for further clarification, Eruch B. Jessawala wrote in reply:

“The reference to fifty crores of sleeps of death is approximately what one soul has to undergo during the processes of evolution of consciousness of forms and of reincarnation with the help of changes in the media, i.e., association with and dissociation from different forms of different species.

“Eighty-four lakhs of shakings or reincarnations are in human form, but ‘fifty crores of sleeps of death’ include pre-human forms’ associations with and dissociations from media and the experiences of their impressions.

“Man need not die more times than he can be born! Man is born once with the birth of mind, and man dies once with the annihilation of mind. As such, there is indeed no reincarnation; it is just a process of crores of sleeps of death for the mind that is born once and that dies once! Birth of mind involves the processes of evolution, reincarnation and involution. Death of mind is realization of the Self.” Ed.]

[12] Zamoljen za dodatna pojašnjenja, Eruč B. Jessawala je napisao u svom odgovoru: „spominjanje pedeset Crora počivanja u smrti je približno ono što jedna duša mora da prođe tokom evolucije svesti unutar formi i tokom reinkarnacije posredstvom promene medija tj. spajanja i odvajanja od različitih formi različitih vrsta“.

„Osamdeset četiri lakha potresa ili reinkarnacija su u „ljudskoj formi“. Pedeset crora počivanja u smrti uključuje spajanje i odvajanje od moedija koji prethode ljudskim formama i doživljavanje njihovih impresija.

„Čovek ne mora da umre više puta no što može da se rodi! Čovek se jednom rađa, sa rođenjem uma, i jednom umire sa poništenjem uma. Pošto je tako, reinkarnacija zaista ne postoji:ona je samo proces crora počivanja u smrti uma koji je samo jednom rođen i koji samo jednom umire! Rođenje uma povlači za sobom proces evolucije, reinkarnacije i involucije. Smrt uma predstavlja spoznaju Jastva“. Ur.