Poglavlje 9a

The Ten States of God

By Eruch B. Jessawala

Deset stanja Boga

od Erucha B. Jassawale

“The Ten States of God” which follows was written by Eruch B. Jessawala under the direct supervision of Meher Baba, describing and interpreting an original diagram, “The Ten States of God,” devised by Meher Baba.

—The Editors

Poglavlje „Dset stanja Boga“ koje sledi, napisao je Eruch B. Jassawala pod neposrednim nadzorom Meher Babe. Ovo poglavlje sadrži opise i tumačenje originalnog dijagrama „Deset stanja Boga“ kojeg je sačinio Meher Baba.

– Urednici –

The Ten Principal States of God

Deset glavnih stanja Boga

Depicted by Meher Baba*

Meher Babin prikaz

State I                     God      in        Beyond-Beyond

Stanje I                   Bog      s          One Strane Onostranog

State II                    God      in        Beyond

Sub-States A, B, C

Stanje II                 Bog       u         Onostranom (Pod-Stanja A,B,C)

State III                   God      as        Emanator, Sustainer and Dissolver

Stanje III                 Bog       kao     Stvoritelj, Zaštitnik I Razarač

State IV                   God      as        Embodied Soul

Stanje IV                 Bog      kao      Utelovljena Duša

State V                    God      as        Soul in the State of Evolution

Stanje V                  Bog      Kao     Duša u Stanju Evolucije

State VI                   God      as        Human Soul in the State of Reincarnation

Stanje VI                 Bog      kao      Ljudska Duša u Stanju Reinkarnacije

State VII                  God      in         The State of Spiritually Advanced Souls

Stanje VII                Bog       u          Stanju Spiritualno Uznapredovalih Duša

State VIII                 God      as        The Divinely Absorbed

Stanje VIII               Bog      kao      Uronjeni u Božansko

State IX                   God      as        Liberated Incarnate Soul

Stanje IX                 Bog      kao      Oslobođena Utelovljena Duša

State X                    God      as        Man-God and God-Man

Stanje X                  Bog      kao      Čovek-Bog iBog-Čovek

PART 9

Poglavlje 9

The Ten States of God

Deset stanja Boga

THE PAGES of this chapter are built around the diagram depicting The Ten States of God. This diagram has been given by Meher Baba himself; it is a gem from the fathomless treasure of his supreme gnosis. The spiritual terms of this diagram have been linked up with the most generally accepted Sufi, Vedantic and Christian mystical equivalents.

Sadržaj na stranicama ovog poglavlja koristi kao svoje polazište dijagram koji slikovito prikazuje DESET STANJA BOGA. Meher Baba je lično sačinio ovaj dijagram i on predstavlja dragulj iz nedokučive riznice njegove vrhunske gnoze. Duhovni termini u ovom dijagramu su blisko povezani sa opšte prihvaćenim mističkim ekvivalentima iz sufijske, vedantske i hrišćanske tradicije.

If we were to take a bird’s-eye view of this diagram we should find that it depicts what is really the downward journey of the Over-Soul to the lowest point of devolution as man (insan, jiv-atma), and its upward journey again through the unfolding planes of consciousness, back to the original source, first as the divinely absorbed Majzoob-e-Kamil and culminating finally in the Perfect Man (Insan-e-Kamil, Shiv-Atma). The ten different states of God are principal stages on this journey, a journey in which unconscious God becomes conscious man, in order to become conscious God.

Ako pogledamo ovaj dijagram iz ptičije perspektive, uočićemo da on prikazuje silazno putovanje Najvišeg Jastva, do najniže tačke unazadne evolucije tj. do čoveka (insana, jiv-atme), i njegovo uzlazno putovanje kroz sve više nivoe svesti, do prvobitnog izvora, prvo u vidu božanski apsorbovanog Majzoob-e-Kamila, kulminirajući na kraju u Savršenom Čoveku (Insan-e-Kamilu, Shiv-Atmi). Ovih deset različitih stanja Boga predstavlja glavne stupnjeve ovog putovanja na kome nesvesni Bog postaje svesni čovek, da bi postao svesni Bog.

Although these states of God are depicted as apparently distinct from one another, they are in effect ten aspects of the One God Who is, and will always remain, One. The descent and ascent of the Over-Soul is in imagination only, and with the cessation of imagination comes the realization with full consciousness for the individual soul that God alone exists and that anything and everything else which appears to exist is but His shadow.

Mada su ova stanja Boga prikazana kao naizgled različita, ona su u stvari deset aspekata Jednog Boga koji jeste i koji će zauvek biti Jedan. Silazak i uspon Najvišeg Jastva odigrava se samo u imaginaciji. Sa njenim utrnućem u individualnoj duši se rađa spoznaja sa punom svešću da samo Bog postoji i da je sve ostalo, što izgleda da postoji, tek Njegova senka.

Meher Baba’s gnosis upholds without equivocation both the theory of Identityism (wahdat-ul-wujud)34and the theory of Advaitism. In the chart “The Ten States of God” by Meher Baba, it is made clear that it is God alone who plays the different roles, real and imaginary. The beginning is God and the end is God; the intermediary stages cannot but be God. The spiritual dictum of Islamic theology is “Huwal awwal, Huwal akher, Huwal zaher, Huwal batin”(He is the first, He is the last, He is the external, He is the internal).

Meher Babina gnoza otvoreno podržava i teoriju Istovetnosti identiteta (wahdat-ul-wujud) i teoriju advaitizma. Na karti ˝Deset stanja Boga po Meher Babi˝ jasno je prikazano da je Bog sam taj koji igra različite uloge, stvarne i imaginarne. Početak je Bog i kraj je Bog; stoga među-stanja ne mogu da ne budu Bog. Duhovna izreka islamske teologije glasi: ˝Huwal awwal, Huwal akher, Huwal zaher Huwal batin˝ (On je prvi, On je poslednji, On je spoljašnji, On je unutrašnji).

Maulana Shabistari, in Gulshan-e-Raz, says:

Maulana Shabistari, u Gulshan-e-Razu, kaže:

Gar andar amad avval ham bidar shud

Agar cih dar ma’ad az dar bidar shud.

“He returns to the door from which he first came out,

although in his journey he went from door to door.”

˝On se vraća do vrata na koja je prvi put izišao,

iako je na svom putovanju išao od vrata do vrata˝.

We shall now try to describe concisely each one of these ten

states of God as explained by Meher Baba.

Sada ćemo pokušati da jezgrovito opišemo svako od deset stanja Boga prema Meher Babinim objašnjenjima.

State I

Stanje I

God in the Beyond-Beyond State

Bog u Stanju s One Strane Onostranog

This state of God is so transcendent that nothing can really be conceived of it. It is utterly pure and immaculate and has no tinge of “otherness.” It is the hidden of all hidden knowledge and the internal of all internal realities. It is beyond all words and so it can not be adequately described. It is neither finite nor infinite, neither attributeless nor with attributes. In this domain the wings of thought, inference, discrimination and understanding are limp and useless.

Ovo stanje Boga je u toj meri nesaznatljivo da se o njemu ništa ne može ni dokučiti. To je savršeno stanje čistote bez primesa i u njemu nema ni trunke ˝nečeg drugog˝. To je najskrivenije od svih skrivenih znanja i najduhovnija od svih duhovnih stvarnosti. Ono je iznad svih reči i zato se ne može adekvatno opisati. Ono nije ni konačno ni beskonačno, nije ni bez odlika, a ni sa odlikama. U području ovog stanja, krila misli, zaključivanja, razlučivanja i razumevanja su kljasta i beskorisna.

BiKiyal dar nagunjad, tu Kiyal-i Kvud maranjan

Zi jahat buvad mubarra mavalab bihic suyash.

—Hafiz

“He cannot be grasped by the mind, therefore do not exert

yourself  to understand Him; He is free  of all directions,

therefore do not try to seek Him anywhere.”

On se ne može dosegnuti umom, stoga nemoj da se trudiš

da Ga razumeš; On nije sputan pravcima,

stoga nemoj da pokušavaš da Ga tražiš bilo gde˝.

Meher Baba says that when one who has realized this state of God tries to describe it to others, this act results in a description not of the first, but of the second state of God—God in the Beyond state.

Meher Baba kaže da se uvek kada onaj ko je ostvario ovo stanje Boga pokuša da opiše to stanje drugima, taj pokušaj završava opisom ne tog prvog, već drugog stanja Boga – Boga u Onostranom stanju.

It is the Eternity of all eternities (Azl-ul-Azal) because no eternity can be conceived of to precede or to follow it. Here all indications are blotted out (Munqata-ul-Izharat), since no other thing exists that can be pointed out or referred to. This pure essence (Zat-al-Baht) is not aware of anything, even of itself.

To je Večnost svih večnosti (Azl-ul-Azal), zato što se ne može zamisliti ni jedna večnost koja bi joj prethodila, ili bi je sledila. Ovde se poništavaju svi znaci (Munqata-ul-Izharat), jer ne postoji ništa na šta bi se moglo ukazati ili sa čime bi se moglo dovoditi u vezu. Ova čista suština (Zat-al-Baht) nije svesna ničega, čak ni sebe.

This state has been referred to by the Sufis as Wara-ul-Wara—The Beyond-Beyond state of God. Vedanta calls it Paratpar Parabrahma.

Sufije o ovom stanju govore kao o Wara-ul-Wari – Stanju Boga s One Strane Onostranog. U vedanti ga nazivaju Paratpar Parabrahmom.

This is the state in which God is neither nirguna (attributeless) nor saguna (with attributes), neither nirakar (formless) nor sakar (with forms).

Ovo je stanje u kome Bog nije ni nirguna (bez atributa), ni saguna (sa atributima), ni nirakar (bez oblika), ni sakar (sa oblicima).

Of all the principal ten states of God, the first and the most-original state is the Beyond-Beyond state of God.

Od svih glavnih deset stanja Boga, prvo i najizvornije stanje je stanje Boga s One Strane Onostranog.

When there were no other states of God in the beyond the beginning of the Beginning, only the most-original infinite state of God (that is, “God-Is” state) prevailed as the Beyond-Beyond state of God.

Kada nisu postojala druga stanja Boga u stanju pre početka samoga Početka, postojalo je samo najizvornije stanje (to jest, stanje ˝Bog-Jeste˝) kao Bog s One Strane Onostranog.

In the infinitude of this Beyond-Beyond state of God only the infinity of Infinitude is manifest as the unbounded, absolute, infinite Divine Vacuum; and all other states, attributes and aspects of God, including infinite consciousness and infinite unconsciousness, are all latent as the Nothing in that Infinitude of the unbounded, absolute, infinite Divine Vacuum as the Everything (Everything also includes the Nothing).

U beskonačnosti ovog stanja Boga s One Strane Onostranog manifestovana je jedino beskonačnost Beskonačnosti kao neograničena, apsolutna beskonačna Božanska Praznina; sva druga stanja, svojstva i aspekti Boga, uključujući i beskonačnu svesnost i beskonačnu nesvesnost, su sva nemanifestovana kao Ništa u toj Beskonačnosti neograničene, apsolutne, beskonačne Božanske Praznine koja jeste Sve (Sve koje obuhvata i to Ništa).

Thus, the most-original Beyond-Beyond state of God is that state where one can only say: God-Is eternally; and that in this most-original state, God is neither infinitely nor finitely conscious, nor unconscious, of Self or of His own state of Infinitude. In this state, God is also neither conscious nor unconscious of Illusion or Reality.

Dakle, najizvornije stanje Boga s One Strane Onostranog je stanje za koje se može reći: Bog večno Jeste; i da u tom najizvornijem stanju, Bog nije ni beskonačno ni konačno svestan, niti nesvestan Jastva, odnosno Svog sopstvenog stanja Beskonačnosti. U ovom stanju, Bog takođe nije svestan ni nesvestan Iluzije ni Stvarnosti.

State II

Stanje II

God in the Beyond State

Bog u Onostranom Stanju

We have already stated that the Beyond-Beyond state of God can never be adequately described. God-realized beings, when they try to describe the Beyond-Beyond state, succeed only in describing the Beyond state of God, which is the Allah of Sufis, the Ahuramazda of Zoroastrians, the Paramatma of Vedantists, God the Father of Christians, and the Over-Soul of some philosophers. God in the Beyond state is absolute, unlimited and infinite—the One without a second.

Već smo utvrdili da je nemoguće adekvatno opisati stanje Boga s One Strane Onostranog. Kada Bogoostvarena bića pokušaju da opišu stanje s One Strane Onostranog, oni jedino uspevaju da opišu Onostrano stanje Boga koje je Allah kod sufija, Ahuramazda kod zoroastrijaca, Paramatma kod vedantista, Bog Otac kod hrišćana i Sve-Duša kod nekih filozofa. Bog u Onostranom stanju je apsolutan, neograničen i beskonačan – Jedan bez drugog.

Meher Baba, while explaining this second state of God, stressed that fundamentally State II is in no way different from State I of God; the sub-states A, B and C of State II of God are what create the difference.

Meher Baba je, objašnjavajući ovo drugo stanje Boga, naglasio da se, u suštini, Stanje II ni u čemu ne razlikuje od Božijeg Stanja I; ono što pravi razliku su pod-stanja A, B i C Božijeg Stanja II.

How, when and where the difference came into being is described as follows from the explanations of Meher Baba:

Kako, kada i gde je nastala ta razlika opisano je u tekstu koji sledi, a prema objašnjenjima koje je dao Meher Baba:

At the instant when the latent original infinite whim of the infinite God to know Himself (“Who am I?”) is about to surge in the unbounded uniformity of the unbounded, absolute, infinite Divine Vacuum of the most-original Beyond-Beyond state of God, the very prospect of this infinite urge-to-know, prompting the eternally tranquil poise of God in the unbounded, absolute, infinite Divine Vacuum, becomes inconceivable.

U trenutku kada nemanifestovana prvobitna beskonačna ćudljiva želja beskonačnog Boga za spoznajom Sebe (˝Ko sam ja?˝) samo što ne izbije iz neograničene istosti neograničene, apsolutne, beskonačne Božanske Praznine najizvornijeg stanja Boga s One Strane Onostranog, buduća ishodišta ovog beskonačnog poriva za spoznajom koji pomućuje večnu spokojnu ravnotežu Boga u neograničenoj, apsolutnoj Božanskoj Praznini, postaju nedokučiva.

But the fact of the insurge of the infinite whim and its very inconceivability, spontaneously brings into being another aspect of God’s state other than the most-original Beyond-Beyond state of unbounded, absolute, infinite Divine Vacuum, where there is neither prospect of aspect nor attribute; neither the infinite or finite consciousness  nor the  infinite  or finite unconsciousness;  and where, except for the infinity of God which is eternally manifest, every other thing is latent including the infinite whim and the consequent infinite urge-to-know.

Ali, činjenica izbijanja beskonačne ćudljive želje i sama njena nedokučivost spontano dovode do nastajanja drugog aspekta Božijeg stanja, aspekta koji je drugačiji od najizvornijeg stanja s One Strane Onostranog, tog stanja neograničene, apsolutne, beskonačne Božanske Praznine, gde nema ni aspekata ni atributa, ni beskonačne ni konačne svesti, ni beskonačne ni konačne nesvesnosti i gde je, osim beskonačnosti Boga koja se ispoljava beskonačno, sve ostalo neispoljeno, uključujući i beskonačnu ćudljivu želju i prateći poriv za spoznajom.

Thus it is that the very inconceivability of the prospect of the infinite whim surging in the Beyond-Beyond state automatically unfolds the prospectiveness, which is also latent in the infinite state; and this manifestation (of prospectiveness) bestows upon the most-original Beyond-Beyond state of God the prospect of an infinite aspect different from that of the most-original and eternal state.

Otuda, sama nedokučivost budućeg ishodišta te beskonačne ćudljive želje koja se ustalasava u stanju s One Strane Onostranog, automatski očituje dokučivost ishodišnosti koja je u beskonačnom stanju takođe nemanifestovana i ovo ispoljavanje (ishodišnost) daje najizvornijem stanju Boga s One Strane Onostranoga izgled beskonačnog aspekta koji je različit u odnosu na najizvornije i večno stanje.

The second state of God accordingly comes into being only as another infinite aspect of the most-original first state. This second state of the ten principal states of God is called the Original Beyond State of God.

Shodno tome, drugo stanje Boga nastaje kao još jedan beskonačni aspekt najizvornijeg prvog stanja. Ovo drugo stanje od deset glavnih stanja Boga naziva se Izvornim Onostranim Stanjem Boga.

It is to be heeded well that this original second state of God, denoted in the chart as “II” and termed “God in Beyond State,” is in no way to be taken as a state of God altogether other than the most-original first state of God, denoted in the chart as “I” and termed “God in Beyond-Beyond State.”

Treba obratiti pažnju na to da ovo izvorno drugo stanje Boga, koje je na karti označeno kao II i nazvano ˝Bog u Onostranom Stanju˝, ne bi trebalo ni u kom slučaju shvatiti kao stanje Boga koje je drugačije od najizvornijeg prvog stanja Boga, koje je na karti označeno kao I i nazvano ˝Bog u Stanju s One Strane Onostranog˝.

The only difference between State I and State II of God is that State I is of unbounded, absolute, infinite Divine Vacuum, where even the remotest prospect of the insurge of the infinite whim is inconceivable. Therefore, only at the instant when the original infinite whim insurges in the  infinitude of the God-Is state could infinite God conceive the infinite original urge-to-know, as “Who am I?”—that is, only when the aspectless State I of God in Beyond-Beyond gets the aspect of State II of God in Beyond. Paratpar Parabrahma thus gets the infinite aspect of Paramatma.

Jedin razlika između Božijeg Stanja I i Stanja II je u tome što je stanje I neograničene, apsolutne beskonačne Božanske Praznine u kojoj je nezamisliva čak i najmanja mogućnost izbijanja beskonačne ćudljive želje. Prema tome, tek u trenutku kada izvorni, beskonačni, ćudljivi impuls izbije u beskonačnosti stanja Bog-Jeste, beskonačni Bog može da začne u sebi beskonačni izvorni poriv za spoznavanjem izražen u vidu pitanja ˝Ko sam ja?˝ to jest, tek kada Stanje I Boga s One Strane Onostranog, koje nema aspekte, poprimi aspekt Stanja II Boga u Onostranom. Paratpar Parabrahma tako poprima beskonačni aspekt Paramatme.

It is also to be noted very carefully that the Beyond state marked in the chart as “II” is fundamentally the same as the Beyond-Beyond state of God marked in the chart as “I.” But in the chart these two states, State I and State II, are depicted separately, because even though State II of God in Beyond state is the same original state of God, yet it is not the most-original state of God which is the Beyond-Beyond state. This necessarily follows because God could conceive the infinite insurge of the infinite original whim and could get the infinite original impulse of the infinite original urge-to-know, as “Who am I?” only in State II, when God eternally in State I assumes the infinite original aspect of State II within His own eternal State I which is the most-original Beyond-Beyond state.

Treba, takođe, naglasiti da je Onostrano Stanje, koje je na karti označeno kao II; u osnovi isto kao i stanje Boga s One Strane Onostranog, koje je na karti označeno kao I. Međutim, na karti se ova dva stanja, Stanje I i Stanje II, prikazuju odvojeno, jer i pored toga što je Stanje II Boga u Onostranom Stanju ono isto izvorno stanje Boga, ono ipak nije najizvornije stanje Boga, to jest, stanje s One Strane Onostranog. Ovo nužno sledi zbog toga što je Bog mogao da začne beskonačno izbijanje beskonačnog izvornog impulsa i da ostvari to beskonačno izbijanje beskonačnog izvornog poriva za spoznajom u vidu pitanja ,,Ko sam ja?˝, jedino u Stanju II u kome Bog, koji je večno u Stanju I, poprima beskonačni izvorni aspekt Stanja II unutar svog sopstvenog večnog Stanja I, koje je najizvornije Stanje s One Strane Onostranog.

To be more explicit, in both these states of God (States I and II), except for the eternally manifest infinity of the eternal infinitude of God (as the unbounded, absolute, infinite Divine Vacuum), all attributes, all aspects, all states, infinite and most-finite consciousness and unconsciousness of God, including God’s own infinite trio-nature of power, knowledge and bliss and all other things, are all latent in the unbounded, absolute, infinite Divine Vacuum.

Eksplicitnije rečeno, u oba stanja Boga (u Stanju I i II), osim večno ispoljene beskrajnosti večne beskonačnosti Boga (u vidu bezgranične, apsolutne, beskonačne Božanske Praznine), sva svojstva, svi aspekti, sva stanja, beskonačna i najkonačnija svest i nesvesnost Boga, uključujući i beskonačnu trojnu prirodu Boga, moć, znanje i blaženstvo, i sve ostalo jesu nemanifestovani u neograničenoj, apsolutnoj, beskonačnoj Božanskoj Praznini.

All this that is latent in the Infinitude could only have the scope of manifestation in State II of God, which may be said to differ from State I only in this respect, of having this infinite scope of manifestation of all that is infinitely, and most finitely, latent as the Nothing in the infinitude of God as the Everything.

Sve što je neispoljeno u Beskonačnosti može da se ispolji jedino u Božijem Stanju II, za koje se može reći da se razlikuje od Stanja I jedino po tome što ima to beskonačno područje ispoljavanja svega Što je beskonačno i najkonačnije neispoljeno kao Ništa u beskonačnosti Boga koji je Sve.

Consequently, the infinite original whim of God, when it once  surged, had the feasibility of surging only in State II of God; and when it surged, it did so uniformly in the infinitude of God. But when the whim surged, the insurge of this whim could never be experienced by God in His infinitely most independent Beyond-Beyond State I; it was experienced by God, eternally in the most-original Beyond-Beyond state, only through the infinite aspect of His State II as “God in the Beyond State.”

Iz toga sledi, da je beskonačna ćudljiva želja Boga, kada je jednom izbila, mogla da izbije jedino u Božijem Stanju II; i kada je jednom izbila, učinila je to u beskonačnosti Boga jednoobrazno. Ali, Bog nikada ne bi mogao da doživi tu već ispoljenu želju u Svom beskonačno najnezavisnijem Stanju I s One Strane Onostranog; Bog, koji je večno u najizvornijem stanju s One Strane Onostranog, doživeo je to samo preko beskonačnog aspekta Svog Slanja II, kao ˝Bog u Onostranom Stanju˝.

Hence, the infinite insurge of the infinite original whim and its consequent infinite repercussions are in reality effected in the State II of God in the Beyond state.

Otuda se beskonačno izbijanje beskonačne ćudljive želje i njenih pratećih beskonačnih posledica zapravo odigrava u Stanju II Boga u Stanju Onostranog.

At the instant when the infinite original whim surged and God had the infinite original urge-to-know—as “Who am I?”—the infinite uniformity of the infinite insurge of the whim spontaneously made manifest both the latent infinite consciousness and the latent infinite unconsciousness of God simultaneously in the original Beyond state of God, Who is nevertheless eternally in the most-original Beyond-Beyond state.

U trenutku kada se uzburkala beskonačna prvobitna ćudljiva želja i kada se u Bogu javio beskonačni prvobitni poriv za spoznajom u vidu pitanja ˝Ko sam ja?˝, ta beskonačna ravnomernost beskonačnog izbijanja te ćudljive želje je spontano dovela do istovremene manifestacije nemanifestovane beskonačne svesti i nemanifestovane nesvesnosti Boga u izvornom Onostranom stanju Boga Koji je, pri svemu tome, večno u najizvornijem stanju s One Strane Onostranog.

This spontaneous manifestation  of the  latent  infinite  consciousness and infinite unconsciousness simultaneously, is beyond the grasp of human intellect to understand and digest. It is indeed a paradox of the realm of Reality, and it defeats all human understanding. How could God gain spontaneously His own infinite consciousness and His infinite unconsciousness simultaneously? Meher Baba, while explaining this, declared that this is a fact, and it is of the realm of Reality, but it can never be understood or grasped by the mind; it is only to be realized on realizing the Reality. At the same time, in order that we may get at least some concept of this fact effected in Reality, and that we may not take it as a mere paradoxical mystery, Meher Baba made us understand this apparent paradox through the example of a child in a mother’s womb.

Ovo spontano istovremeno ispoljavanje neispoljene beskonačne svesti i beskonačne nesvesnosti, ljudski intelekt nije u stanju ni da razume ni da apsorbuje. Ono predstavlja paradoks carstva Stvarnosti koji osujećuje svako ljudsko razumevanje. Kako je Bog mogao spontano da stekne istovremeno i Svoju sopstvenu svest i Svoju sopstvenu nesvesnost? Objašnjavajući ovo, Meher Baba je rekao da je to činjenica koja pripada carstvu Stvarnosti i da um to nikada ne može da razume niti dokuči; to se jedino spoznaje spoznavanjem Stvarnosti. Međutim, da bismo stekli bar neku predstavu u ovoj činjenici koja se ispoljava u Stvarnosti, i da ona za nas ne bi ostala samo paradoksalna misterija, Meher Baba nam razjašnjava ovaj prividni paradoks kroz primer deteta u majčinoj utrobi.

When the mother conceives, the child is under development in the mother’s womb; and as soon as the development reaches a stage when, along with other developments, the eyes of the child are fully moulded, the child gains the faculties of “seeing” and “not-seeing” simultaneously. Irrespective of whether the child, after birth, sees or does not see, the very fact that the eyes have been moulded in the womb of his mother gives to the child the dual aspect of his own eyes. In the eyes, as soon as they are developed, the faculties of seeing and not-seeing are simultaneously contained. When the child opens his eyes he will see and when he closes his eyes he will not-see; but the fact still holds good that no sooner were the eyes developed than there was contained in them the dual faculty of seeing and not-seeing simultaneously.

Kada majka zatrudni, dete prolazi kroz proces razvoja u majčinoj utrobi. Onoga trenutka kad razvoj tog deteta dostigne stadijum u kome su, uporedo sa celokupnim razvojem, oči deteta potpuno formirane, dete istovremeno stiče sposobnosti ˝viđenja˝ i ˝ne-viđenja˝. Bez obzira da li to dete po rođenju vidi ili ne vidi, sama činjenica da su se oči deteta formirale u utrobi njegove majke određuje dvojni aspekt njegovih sopstvenih očiju. U očima su, čim se razviju, sadržane istovremeno mogućnosti viđenja i ne-viđenja. Kada dete otvori oči, ono će videti, a kada zatvori oči ono neće videti; pri čemu i dalje stoji činjenica da je već samim razvojem očiju u njima istovremeno već postojala dvojna sposobnost viđenja i ne-viđenja.

Similarly, with the insurge of the original infinite whim in God, both the infinite consciousness and unconsciousness, latent in God, were manifested simultaneously, which to the limited mind appears paradoxical.

Slično tome, istovremeno sa izbijanjem Božije prvobitne, beskonačne, ćudljive želje, u Bogu su se istovremeno ispoljile i beskonačna svest i nesvesnost koje su u Bogu bile neispoljene, a što se ograničenom umu čini paradoksalnim.

Thus God in His most-original State I of the Beyond-Beyond gained spontaneously, through His original State II of the Beyond, His own infinitely unconscious state and His own infinitely conscious state simultaneously, depicted in the chart as states A and B, respectively.

Tako je Bog u Svom najizvornijem Stanju I s One Strane Onostranog istovremeno, kroz svoje izvorno Stanje II u Onostranom, spontano stekao Svoje sopstveno beskonačno nesvesno stanje i Svoje sopstveno beskonačno svesno stanje. Ona su na karti prikazana kao stanja ˝A˝ i ˝B˝.

Consequently, on the one hand, with the spontaneous manifestation of infinite unconsciousness, God in His infinite, unconscious Beyond state, shown as “A” in the chart, eternally remains not only infinitely unconscious of His own eternal, infinite existence, as in the most-original Beyond-Beyond state of Infinitude-Absolute, but He also eternally remains infinitely unconscious of His own begotten infinite original Beyond state, shown in the chart as “II.”

Prema tome, s jedne strane, sa spontanim ispoljenjem beskonačne nesvesnosti, Bog u Svom beskonačnom nesvesnom Onostranom stanju, označenom na karti kao ,,A˝, večno ostaje ne samo beskonačno nesvestan svog večnog, beskonačnog postojanja, kao u najizvornijem stanju s One Strane Onostranog u Beskonačnosti – Apsolutu, već On, takođe, večno postaje beskonačno nesvestan Svog novonastalog beskonačnog izvornog Onostranog stanja, koje je na karti označeno kao II.

On the other hand, simultaneously with the spontaneous manifestation of infinite consciousness, God in His infinite, conscious Beyond state, marked in the chart as “B,” eternally becomes not only infinitely conscious of His own eternal infinite existence, as in the most-original Beyond-Beyond state of Infinitude-Absolute, but He also becomes, most obviously, infinitely conscious of His own begotten infinite original Beyond state, shown in the chart as “II.”

S druge strane, istovremeno sa spontanim ispoljavanjem beskonačne svesti, Bog u Svom beskonačnom svesnom Onostranom stanju, označenom na karti kao ,,B˝, postaje večno beskonačno svestan, ne samo Svog večnog beskonačnog postojanja, kao u najizvornijem stanju s One Strane Onostranog u Beskonačnosti-Apsolutu, već On, takođe, očigledno postaje beskonačno svestan Svog novonastalog beskonačnog izvornog Onostranog stanja, označenog na karti kao II.

In other words, only in the Beyond state of God, marked in the chart as State II, God spontaneously, with the insurge of the infinite original whim, simultaneously begets His eternal, infinite unconscious state, marked as sub-state A, and His eternal, infinite conscious state, marked as sub-state B.

Drugim rečima, jedino u Onostranom stanju Boga, označenom na karti kao Stanje II, u trenutku izbijanja beskonačne prvobitne ćudljive želje Bog spontano i istovremeno stvara Svoje večno, beskonačno nesvesno stanje, označeno kao pod-stanje ˝A˝, i Svoje večno, beskonačno svesno stanje, označeno kao pod-stanje ˝B˝.

Sub-state A is of God in Beyond state, marked as State II. This  sub-state A is of divine infinite unconsciousness of God’s own infinite power, infinite knowledge and infinite bliss. God in this substate A neither consciously experiences His own trio-nature of infinite power, knowledge and bliss, nor uses them.

Pod-stanje A je stanje Boga u Onostranom stanju i označeno je kao Stanje II. Ovo pod-stanje A je stanje božanske nesvesnosti Božije beskonačne moći, beskonačnog znanja i beskonačnog blaženstva. Bog u ovom pod-stanju A niti svesno doživljava Svoju trojnu prirodu beskonačne moći, znanja i blaženstva, niti ih koristi.

Sub-state B is also of God in Beyond state, marked as State II. This sub-state B is attributeless and formless, but is of highest divine consciousness of God’s own infinite trio-nature of infinite power, knowledge and bliss. God in this sub-state B consciously experiences His own infinite power, infinite knowledge and infinite bliss but He does not use them. He is conscious of His Reality but is unconscious of Illusion.

Pod-stanje B je takođe stanje Boga u Onostranom, i označeno je kao Stanje II. To pod-stanje B je bez odlika i bez oblika, ali je to stanje najviše božanske svesti o Božijoj beskonačnoj trojnoj prirodi beskonačne moći, znanja i blaženstva. Bog u ovom pod-stanju B svesno doživljava Svoju beskonačnu moć, beskonačno znanje i beskonačno blaženstvo, ali ih On ne koristi. On je svestan Svoje Stvarnosti, ali nije svestan Iluzije.

In Vedantic terminology, it is thus that the State I of Paratpar Parabrahma begets the State II of Paramatma; and in this State II, God as Paramatma is eternally unconscious and simultaneously eternally conscious of His own most-original state of Paratpar Parabrahma. This infinite dual aspect of the Paramatma state is pointed out in the chart as state A and state B respectively.

Na taj način, prema vedantskoj terminologiji, Stanje Paratpar Parabrahme stvara Stanje Paramatme; i u tom Stanju II, Bog kao Paramatma je večno nesvestan, a istovremeno i večno svestan Svog najizvornijeg stanja Paratpar Parabrahme. Ovaj beskonačni dvojni aspekt stanja Paramatme označen je na karti kao stanje A, odnosno stanje B.

It naturally follows, therefore, that the eternal unconscious state of Paramatma, marked “A,” in the eternal original Beyond state, marked “II,” eternally aspires to attain the eternal conscious state of Paramatma, marked “B,” which is the second of the dual infinite aspects of the original Beyond God state (Paramatma) marked “II.”

Prema tome, iz ovog prirodno sledi da večno nesvesno stanje Paramatme, označeno sa A, u večnom izvornom Onostranom stanju, označenom sa II, večno teži da dostigne večno svesno stanje Paramatme, označeno sa B, koje je onaj drugi aspekt dvojnog beskonačnog aspekta izvornog Onostranog stanja Boga (Paramatme), označenog kao II.

Consequently, the divine goal is that the unconscious state of God in “A” should attain the conscious Reality of the conscious state of God in “B.”

Prema tome, božanski cilj je da nesvesno A stanje Boga postigne svesnu Stvarnost svesnog B stanja Boga.

In short, when state A consciously realizes state B, the divine goal is attained.

Ukratko, božanski cilj je ostvaren onda kada stanje A svesno ostvari stanje B.

For state A to realize consciously state B, there is no other alternative but that state A must gradually experience transmutation into state B and eventually become state B in all respects consciously.

Jedini način da stanje A svesno ostvari stanje B je da stanje A postepeno doživi potpuni preobražaj u stanje B, i konačno svesno postane stanje B u svakom pogledu.

This gradual transmutation of the unconscious, infinite state of God into the conscious, infinite state is depicted through States III, IV, V, VI and VII as different states of God in the chart of the Ten States of God. In State VIII, state A of God becomes fully conscious of state B.

Ovo postepeno pretvaranje nesvesnog, beskonačnog stanja Boga u svesno, beskonačno stanje prikazano je kroz Stanja III, IV, V, VI i VII kao različita stanja Boga na karti koja prikazuje deset stanja Boga. U Stanju VIII, stanje A Boga postaje potpuno svesno stanja B.

In this State VIII, the unconscious infinite state A of God not only gains the highest divine consciousness of state B, but God becomes divinely absorbed in the Reality of His own infinite conscious state and so realizes His eternal identity with the infinite conscious state B of God.

U ovom Stanju VIII, nesvesno beskonačno A stanje Boga ne samo da stiče najvišu božansku svest Stanja B, već Bog postaje božanski uronjen u Stvarnost Svog beskonačnog svesnog stanja, i tako ostvaruje Svoju večnu istovetnost sa beskonačnim Božijim svesnim stanjem B.

If God, divinely absorbed, as in State VIII, recovers and maintains normal consciousness of the mental, subtle and gross spheres through His mental, subtle and gross aspects as an embodiment of a perfect human being, then State IX, at the Divine Junction between States VIII and X, is attained. After this ninth state, the tenth state of God is depicted in the chart and connected with the God state C.

Ako Bog, uronjen u božansko, kao u Stanju VIII, povrati i zadrži normalnu svest o mentalnoj, suptilnoj i gruboj sferi kroz Svoje mentalne, suptilne i grube aspekte kao utelovljeno savršeno ljudsko biće, tada dostiže stanje IX u Božanskom Spoju između stanja VIII i X. Iza ovog devetog stanja, na karti je prikazano deseto stanje Boga i povezano sa Božijim stanjem ˝C˝.

This tenth state of God is the state of God qualitied and manifest in the human form of a Perfect Master. In State X God consciously experiences His own trio-nature of infinite power, infinite knowledge and infinite bliss, and also uses them through the Divine Office of God, State X, marked in the chart as “C.”

Deseto stanje Boga je stanje u kome Bog ima odlike i ispoljava se u ljudskoj formi kao Savršeni Učitelj. U Stanju X, Bog svesno doživljava Svoju trojnu prirodu beskonačne moći, beskonačnog znanja i beskonačnog blaženstva, a uz to ih i upotrebljava kroz Božansku Službu Božijeg stanja X, označenog na karti kao ˝C˝.

It is also to be well noted that God in the infinite, unconscious state A is neither nirguna (attributeless)-nirakar (formless), nor saguna (with attributes)-sakar (with form). But state B is of nirguna-nirakar (attributeless and formless), and state C (which is also of the original Beyond God state) is of saguna-sakar (with attributes and form). It is that highest state of Man-God where God is infinitely conscious of both Reality and Illusion.

Treba takođe naglasiti da Bog u beskonačnom nesvesnom stanju A nije ni nirguna (bez odlika) nirakar (bez oblika), ni saguna (sa odlikama) sakar (sa oblikom). Međutim, stanje B je stanje nirguna-nirakar (bez odlika i bez oblika), a stanje C (koje takođe izvorno Onostranog Stanja Boga) je stanje saguna-sakar (sa odlikama i oblikom). To je ono najviše stanje Čoveka-Boga u kome je Bog beskonačno svestan i Stvarnosti i Iluzije.