Poglavlje 9c

State V

Stanje V

God as Soul in the State of Evolution

Bog kao duša u stanju evolucije

God as embodied soul now begins to become conscious and begins to “know” the Creation (the Nothingness), although His “knowing” of the Creation at this stage is infinitely negligible. Even this most finite consciousness and this minutest “knowing,” however, creates more impressions (sanskaras) that cause the “drop” (soul, atma, self) to leave or dissociate from the original first bubble (form). Leaving the bubble is equivalent to a dropping off of, or dissociating from, the first form.

Bog kao utelovljena duša sada počinje da postaje svestan i počinje da „zna“ Kreaciju (Ništavilo), mada je Njegovo „znanje“ Kreacije na ovom stupnju beskonačno malo. Međutim, čak i ova najkonačnija svest i ovo najsićušnije „znanje“ stvaraju daljnje impresije (sasnkare) koje dovode do toga da ta „kap“ (duša, atma, jastvo) napusti, odnosno da se odvoji od onog prvobitnog, prvog mehurića (forme). Napuštanje mehurića je ekvivalent odbacivanju ili odvajanju od prve forme.

Even after the form is dropped, the impressions gathered by the evolving consciousness of the soul do not vanish. These impressions remain associated with the evolved consciousness and cause the evolving consciousness of the soul to associate with another appropriate and superior bubble (form). The soul is thus able to know or experience more of the Creation through the second form. The “angle of vision” widens and the consciousness of “knowing” increases in proportion to the simultaneous evolution of form. With the evolution or growth in gross consciousness the impressions (sanskaras) also increase and cause the soul to assume or associate with a still more complex gross form in accordance with the impressions retained by the consciousness when the second gross form is abandoned.

Čak i nakon odbacivanja te forme, impresije koje je evoluirajuća svest duše nakupila ne iščezavaju. Te impresije ostaju uz razvijenu svest i navode evoluirajuću svest duše da se spoji sa novim odgovarajućim i po stupnju razvoja višim mehurićem (formom). Tako duša može u još većoj meri da spozna ili doživi Kreaciju posredstvom te druge forme. „Ugao viđenja“ se proširuje, a svest o „znanju“ se uvećava srazmerno istovremenoj evoluciji forme. Sa evolucijom ili uvećanjem grube svesti, uvećavaju se i impresije (sanskare) i navode dušu da preuzme, odnosno da se spoji sa još složenijom grubom formom u skladu sa impresijama koje je svest zadržala prilikom napuštanja prethodne forme.

In this way the evolution of consciousness progresses for ages, concurrently with the evolution of forms which help to experience, and concurrently exhaust, the impressions gathered, until after countless changes of forms, through more concrete and successive stages of stones, metals, plants, worms, fishes, birds and animals, the soul takes on the human form.

Na ovaj način, evolucija svesti se odvija tokom veoma dugog vremenskog perioda, uporedo sa evolucijom formi koje omogućavaju da se prožive, a istovremeno i istroše nekupljene impresije sve dok, posle bezbroj promena formi, kroz sve konkretnije, sukcesivne stupnjeve kamena, metala, biljki, crva, riba, ptica i životinja, duša ne poprimi ljudsku formu.

In other words, the cycle of evolution of consciousness of soul continues evolving further and greater consciousness with the evolution of forms of higher and higher types, while experiencing and exhausting the impressions of the dissociated forms of the next lower type.

Drugim rečima, ciklus evolucije svesti duše se nastavlja i dovodi do razvoja sve veće i više svesti kroz evoluciju formi sve viših i razvijenijih tipova tokom proživljavanja i trošenja impresija formi upravo odbačenog, nižeg tipa.

Consequently the evolution of consciousness of souls apparently tends the souls to identify themselves with, and gather varied innumerable impressions of, higher and higher gross species of forms, unlimited in number, in the gross world. The clean-cut major forms with which the souls associate, with every leap of greater and greater consciousness, are in accordance with the leaps from stone to metal, from metal to plant, from plant to worm, from worm to fish, from fish to bird, from bird to animal, and ultimately the last and seventh leap is from animal to human form.

Prema tome, evolucija svesti duša očigledno navodi duše da se u grubom svetu poistovećuje sa bezgranično mnogo sve viših i razvijenijih grubih vrsta formi i skupljaju njihove raznovrsne, bezbrojne impresije. One jasno određene glavne forme sa kojima se duša spaja pri svakom novom skoku sve više i razvijenije svesti odgovaraju skokovima od kamena do metala, od metala do biljke, od biljke do crva, od crva do ribe, od ribe do ptice, od ptice do životinje, i na kraju, sedmi i poslednji skok predstavlja skok od životinje do ljudske forme.

It is very important to understand that the process of evolution of consciousness concerns the evolution of bubbles or forms only, and not the “drops” or the souls. The souls remain as indivisible and infinite as the unlimited ocean (Paramatma) from the beginning until the end of evolution of consciousness, which terminates with the completion of evolution of form.

Veoma je važno da se shvati da se proces evolucije svesti odnosi isključivo na evoluciju mehurića, odnosno formi, a ne na „kapi“, odnosno duše. Duše ostaju nedeljive i beskonačne kao i bezgranični okean (Paramatma), od početka do završetka evolucije svesti koja se okončava završektkom evolucije forme.

Only through this evolution of form does the consciousness of ignorance, or the “knowing” of Creation, increase step by step due to varied impressions; and only in the human form can the individualized soul (atma) eventually realize the Over-Soul or Paramatma. As the soul is infinite, the consciousness of the soul must also become infinite; and because consciousness can become infinite only in human form, the human form is therefore the final stage of evolution of form.

Jedino se kroz evoluciju forme svest o neznanju ili „znanju“ Kreacije uvećava korak po korak zahvaljujući raznolikim impresijama i jedino u ljudskoj formi individualizovana duša (atma) može konačno da spozna Najviše Jastvo ili Paramatmu. Pošto je duša beskonačna, svest duše mora takođe da postane beskonačna; budući da svest može da postane beskonačna jedino u ljudskoj formi, ljudska forma predstavlja krajnji stupanj evolucije forme.

The soul has to pass through eight million, four hundred thousand (eighty-four lakhs) human forms after it has once commenced to  reincarnate in  the  human form  until  it  has  attained God-realization. The prehuman forms through which it has to pass before it can incarnate in the human form are innumerable.

Duša mora da prođe kroz osam miliona četiri stotine hiljada (osamdeset i četiri lakha) ljudskih formi pre nego što počne da se inkarnira u ljudskoj formi da bi dostigla ostvarenje u Bogu. Forme koje prethode ljudskoj formi i kroz koje duša mora da prođe pre nego što se inkarnira u ljudskoj formi su bezbrojne.

Strictly speaking there is only one form—the human form—which is latent in all of the previous forms. The mineral, the plant and the animal forms actually contain the human form in its latent state, and this is gradually and increasingly manifested until it is at last completely expressed as a human being in a human body.

Strogo uzevši, postoji samo jedna forma – ljudska forma – koja je latentna u svim prethodnim formama. Mineralne, biljne i životinjske forme zapravo sadrže u sebi ljudsku formu u njenom latentnom stanju i ona se postepeno i sve više ispoljava, sve dok se na kraju potpuno ne ispolji u vidu ljudskog bića u ljudskom telu.

Before the human form becomes completely manifested in a human body, such as a man or a woman, the latent human form makes a series of partial turns. In the crystalline rock state (such as granite) the latent human form is completely upside down, and is almost so in the plant state as well. As the forms progress or evolve, the axis of the body rotates slowly, so that it becomes more and more horizontal; and when we reach the higher vertebrates, we find the head rising up more and more, as the axis of the body approaches the vertical. In men and women we find the human form completely expressed and completely vertical.

Pre nego što se ljudska forma potpuno ne ispolji u ljudskom telu, kao muškarac ili žena, latentna ljudska forma prolazi kroz niz delimičnih preobražaja. U stanju kristalne stene (kao što je granit) latentna ljudska forma je postavljena naglavce, a skoro je isto i u stanju biljke. Kako forme napreduju odnosno evoluiraju, osa tela lagano rotira tako da sve više i više dolazi u horizontalan položaj. Na stupnju viših kičmenjaka vidimo da se glava diže sve više i više, dok se osovina tela približava vertikali. Kod muškaraca i žena nailazimo na potpuno izraženu i sasvim uspravnu ljudsku formu.

The details of this evolution of form are extremely complex. There are, for example, certain species of stone, metal, plant and animal that have what Meher Baba described as a special “seat” in evolution. These key species of forms are mostly those that are milestones on the evolutionary road, and they mark the first and the last of a certain general class of species of forms. For example, the first species of bird-form to follow the last species of fish-form and the first species of the animal-form to follow the last species of the bird-form have a special “seat” significance in evolution.

Pojedinosti evolucije forme su izuzetno složene. Postoje, na primer, neke vrste kamena, metala, biljke i životinje koje zauzimaju ono što je Meher Baba nazvao specijalnim „mestom“ u evoluciji. Ove ključne vrste formi su po mnogo čemu putokazi na putu evolucije i označavaju prvu i poslednju vrstu u okviru određene kategorije vrsta formi. Na primer, prva vrsta forme ptice koja sledi iza poslednje vrste forme ribe i prva vrsta forme životinje koja sledi iza poslednje vrste forme ptice nose u sebi važnost toga specijalnog „mesta“ u evoluciji.[1]

Meher Baba tells us that this whole theme has been explained down to the last detail in his own book[2] that is still to be handed over to the world.

Meher Baba kaže da je čitava ova tema objašnjenja do najsitnijih detalja u njegovoj knjizi[3] koja tek treba da bude predata svetu.

Just as there is evolution of consciousness and evolution of forms, so also there is evolution of the worlds.

Upravo kao što postoji evolucija svesti i evolucija formi, isto tako postoji i evolucija svetova.

The evolved consciousness of the soul, identifying the soul with evolved forms, gets more and more impressioned; and in order to exhaust these impressions, it consistently finds its field of expression; and it experiences these impressions on the earth, which is also evolving concurrently with other worlds in accordance with the progressive evolution of the entire cosmic Creation.

Razvijena svest duše, poistovećujući dušu sa razvijenim formama, skuplja sve više i više impresija, a da bi iscrpla te impresije ona dosledno pronalazi svoje polje ispoljavanja i proživljava te impresije na Zemlji, koja se takođe razvija uporedo sa drugim svetovima u skladu sa progresivnom evolucijom celokupne kosmičke Kreacije.

During the course of evolution of consciousness of the soul, the soul, while consciously identifying itself with varied, finite gross forms, was also simultaneously, though unconsciously, identifying itself with its finite subtle form and its finite mental form, which associated with the soul (atma) in compact, homogeneous, unconscious association throughout the course of evolution of consciousness, right from the first urge.

Tokom evolucije svesti duše, koja se svesno poistovećuje sa raznovrsnim konačnim grubim formama, duša se istovremeno, mada nesvesno, poistovećivala sa svojom konačnom suptilnom formom i sa svojom konačnom mentalnom formom, koje su se spajale sa dušom (atmom) u kompaktan, homogen, nesvesni spoj za sve vreme dok je trajala evolucija svesti, počev od samog prvog poriva.

During the whole course of the evolution of consciousness while the soul frequently and consciously dissociates itself from the finite gross forms, which act as media to experience and exhaust the impressions while evolving greater and greater consciousness, the soul never dissociates itself, consciously or unconsciously, from its finite subtle form and its finite mental form.

Tokom čitave, evolucije svesti u kojoj se duša često i svesno odvaja od konačnih grubih formi, koje služe kao medijum da bi se proživele i potrošile impresije u procesu razvijanja sve više i razvijenije svesti, duša se nikada ne odvaja, ni svesno ni nesvesno, od svoje konačne suptilne forme i od svoje konačne mentalne forme.

On the contrary, when the soul dissociates its identification with any one medium of finite gross form, it is the unconscious association of the soul with its subtle form that fortifies the soul, then without any gross medium, with finite energy—the driving force—to tend the consciousness of the soul towards identifying itself with yet another form, i.e., the next medium of the next finite gross form, to experience the impressions of the last dissociated finite gross form, retained and reflected by the finite mental form of the soul, which is also in unconscious association with the soul.

Naprotiv, kada se duša raspoistoveti od bilo kog medijuma konačne grube forme, upravo je nesvesni spoj duše sa njenom suptilnom formom taj koji jača dušu, koja je tada bez ikakvog grubog medijuma, konačnom energijom – pokretačkom silom – da usmeri svest duše ka poistovećivanju sa novom formom, tj. sledećim medijumom sledeće grube forme, kako bi proživela impresije one konačne grube forme od koje se odvojila, a koje konačna mentalna forma duše, koja je takođe u nesvesnom spoju sa dušom, zadržava i reflektuje.

It is only natural that together with the evolution of greater and greater consciousness of the soul, the evolution of the finite subtle form of the soul also takes place to fortify the soul with greater finite energy to tend the consciousness of the more and more gross-conscious soul to identify itself with higher and higher types of finite gross forms evolved by the impressions of the last lower and finite gross form.

Sasvim je prirodno da se sa evolucijom sve više i razvijenije svesti duše uporedo odvija i evolucija konačne suptilne forme duše, da bi snažila dušu još većom konačnom energijom koja nagoni svest duše, sve više i više svesne grubog, da se poistoveti sa višim i razvijenijim tipovima konačnih grubih formi koje su razvile impresije poslednje, niže konačne grube forme.

Similarly, the evolution of the finite mental form of the soul also takes place simultaneously to accommodate, retain and reflect the increasingly innumerable, varied impressions gained and gathered by the evolution of greater and greater consciousness of the soul.

Slično tome, istovremeno se odvija i evolucija konačne mentalne forme duše, da bi primala, zadržavala i održavala sve brojnije raznolike impresije stečene i nakupljene tokom evolucije sve više i razvijenije svesti duše.

Thus it is that only in a human form are the subtle body and the mental body fully developed. Hence the soul, associating itself consciously with human form is, so to speak, fully equipped with gross body, subtle body and mental body in human form,

together with the  full consciousness  of the  gross gained in  the human form.

Prema tome, jedino su u ljudskoj formi suptilno telo i mentalno telo razvijeni u potpunosti. Dakle, dok se svesno spaja sa ljudskom formom, duša biva, takoreći, potpuno opremljena grubim telom, suptilnim telom i mentalnim telom u ljudskoj formi, zajedno sa potpunom svešću o grubom koja je stečena u ljudskoj formi.

Nevertheless, although the soul has gained full consciousness in human form and so experiences the gross world, yet the gross-conscious human soul is unconscious of the subtle body and therefore cannot experience the subtle world; the gross-conscious human soul is also unconscious of the mental body and therefore cannot experience the mental world.

Pa ipak, mada duša stiče potpunu svest u ljudskoj formi i stoga doživljava grubi svet, ta ljudska duša koja je svesna grubog, nije svesna suptilnog tela i zato ne može da doživi suptilni svet; isto tako, ljudska duša koja je svesna grubog nije svesna mentalnog tela i zato ne može da doživi mentalni svet.

State VI

Stanje VI

God as Human Soul in the State of Reincarnation[4]

Bog kao ljudska duša u stanju reinkarnacije[5]

The most-finite first impression of the first urge gave to the infinite unconsciousness of the unconscious soul the most-finite first consciousness. Gradually, varied and innumerable impressions, experienced through varied and innumerable gross media, gained greater and greater consciousness of the finite gross world for the soul, and eventually the evolution of consciousness was complete when the consciousness of the soul identified itself with the most-first human form. Therefore the soul, having now gained full consciousness in human form, does not need any more or any other higher forms to evolve consciousness. The consciousness gradually gained in the process of evolution is full and complete in human form.

Najkonačnija prva impresija prvog poriva podarila je beskonačnoj nesvesnosti nesvesne duše najkonačniju prvu svest. Postepeno su raznovrsne i bezbrojne impresije, doživljene kroz raznolike i bezbrojne grube medijume, sticale duši sve višu i razvijeniju svest o konačnom grubom svetu i na kraju je evolucija svesti okončana kada se svest duše poistovetila sa prvom-u-nizu-prvih formi čoveka. Prema tome, pošto je sada stekla potpunu svest u formi čoveka, duša nema potrebu za bilo kojom drugom ili višom formom da bi razvijala svest. Svest, koja je postepeno sticana u procesu evolucije, je u formi čoveka potpuna i savršena.

Though the soul in this state has gained full and complete consciousness, it is still not conscious of its subtle and mental bodies nor of its unlimited Self as One—indivisible, eternal and infinite; it is only fully conscious of its identity with human form and its varied aspects and experiences of the gross world.

Mada je duša u ovom stanju stekla potpunu i savršenu svest, ona još uvek nije svesna svog suptilnog i mentalnog tela, niti svog bezgraničnog Jastva kao Jednog, nedeljivog, večnog i beskonačnog; ona je potpuno svesna jedino svoje istovetnosti sa ljudskom formom i njenim različitim aspektima i iskustvima grubog sveta.

Consequently the soul at this stage, only fully gross-conscious of the most-first human gross form, and still unconscious of the subtle and mental, experiences in the gross world all of the impressions of the most-last animal gross form dissociated or dropped by the consciousness of the soul in the latest stage of evolution of consciousness.

Iz toga sledi da duša na ovom stupnju, koja jedino poseduje grubu svest te prve-u-nizu-prvih grubih formi čoveka i koja je još uvek nesvesna suptinog i mentalnog, doživljava u grubom svetu sve impresije poslednje-u-nizu-poslednjih grubih formi životinje od koje se svest duše odvojila, odnson koju je odbacila na prethodnom stupnju evolucije svesti.

When all of the impressions of the most-last animal gross form are  exhausted through incessant experiences  by the most-first human gross form, then it is but natural that this most-first human form is dropped or dissociated from the consciousness of the soul. This experience by the fully conscious soul is universally accepted as the death of the human being. As explained previously, although the consciousness of the soul gets dissociated from the most-first human form, yet it can never get dissociated from the unconscious associations of its subtle and mental bodies.

Kada se sve impresije te poslednje-u-nizu-poslednjih grubih formi životinje iscrpe kroz neprekidan niz iskustava te prve-u-nizu-prvih grubih formi čoveka, prirodno je da ta prva-u-nizu-prvih formi čoveka bude odbačena, odnosno da se odvoji od svesti duše. Ovo iskustvo te potpuno svesne duše je opšte prihvaćeno kao smrt ljudskog bića. Kao što je ranije objašnjeno, mada se svest duše odvaja od prve-u-nizu-prvih formi čoveka, ona nikada ne raskida nesvesni spoj sa svojim suptilnim i mentalnim telom.

The consciousness of the soul retains and experiences the im pressions of the dropped or dissociated most-first human form through its subtle and mental bodies. In order to exhaust these impressions the consciousness of the soul must necessarily associate with a gross form; and therefore, it associates itself with the next human form to exhaust and experience the residual impressions of the previous human form dropped. In fact this next human form is nothing but the consolidated mould of the past impressions retained of the previous body or human form that dissociated from the conscious soul. The association of consciousness of the soul with the next human form is universally accepted as the birth of a human being.

Svest duše zadržava i proživljava impresije te prve-u-nizu-prvih formi čoveka koju je odbacila, odnosno od koje se odvojila, kroz svoje suptilno i mentalno telo. Da bi iscrpila te impresije, svest duše neizostavno mora da se spoji sa grubom formom, te se tako spaja sa sledećom formom čoveka da bi istrošila i proživela ostatak impresija prethodne, odbačene forme čoveka. U stvari, ta sledeća forma čoveka nije ništa drugo do zgusnuti kalup prošlih impresija zadržanih od prethodnog tela, odnosno ljudske forme koja se odvojila od ljudske duše. Spajanje svesti duše sa sledećom ljudskom formom je opšte prihvaćeno kao rođenje ljudskog bića.

In short, in State VI of God as human soul in the state of reincarnation, the soul has developed full consciousness in human form, and therefore there is no need for any further evolution of the gross form. The evolution of gross consciousness thus comes to an end with the attainment of the human form; and to experience the impressions  (sanskaras) cultivated in  the human  and the subhuman forms, the soul has to incarnate again and again into the human form.

Ukratko, u Stanju VI Boga kao ljudske duše u stanju reinkarnacije, duša razvija potpunu svest u ljudskoj formi i zato nema potrebe ni za kakvom daljnjom evolucijom grube forme. Evolucija grube svesti se stoga okončava dostizanjem ljudske forme. Da bi proživela impresije (sanskare) nastale u ljudskoj formi i u formama koje prethode ljudskoj formi, duša mora uvek iznova da se inkarnira u ljudskoj formi.

The kind of human forms with which the consciousness of the soul has to associate is determined by the nature of previous impressions (sanskaras) of virtue or vice, happiness or misery, and so forth. While experiencing the gross world, the soul identifies itself with the gross body, which is destructible, although the soul itself is eternal.

Vrsta ljudskih formi sa kojima svest duše mora da se spoji određena je prirodom prethodnih impresija (sanskara) vrline ili poroka, sreće ili tuge, itd. Dok proživljava grubi svet, duša se poistovećuje sa grubim telom koje je podložno uništenju, mada je sama duša večna.

In the sub-human stage the evolutionary process of form and consciousness is involuntary, yet sustained and continuous, with no possibility of slipping down to the lower forms of evolution. In the human stage, which marks the end of the evolution of form and the attainment of full consciousness, the spiritual progress of man, through the reincarnation and realization processes, is voluntary, and is also absolutely free from any danger whatsoever of slipping down to a sub-human state except in flagrant misuse of the powers of the fourth plane. Once full consciousness is gained, it is gained forever and is never lost; and the evolution of consciousness is completed only when the consciousness of the soul associates itself with human form. Therefore retrograde incarnation is an impossibility once the consciousness of the soul identifies itself with a human form.

Na stupnju pre stupnja čoveka, proces evolucije forme i svesti je nevoljan, a opet kontinuaran i neprekidan, i u njemu ne postoji mogućnost pada na niže evolutivne forme. Na stupnju čoveka, koji označava završetak evolucije forme i dostizanje potpune svesti, spiritualni napredak čoveka, kroz proces reinkarnacije i realizacije, je voljan i oslobođen bilo kakve opasnosti pada u stanja koja su ispod stanja čoveka, izuzev u slučaju velike zloupotrebe moći četvrtog nivoa. Kada se potpuna svest jednom stekne, ona je stečena zauvek i nikada se ne gubi, a evolucija svesti se okončava samo onda kada se svest duše spoji sa formom čoveka. Prema tome, kada se jednom svest duše poistoveti sa ljudskom formom, retrogadno inkarniranje nije moguće.

With the development of full consciousness of the gross world in the human gross body, the soul simultaneously is associated with the fully developed subtle and mental bodies. But as long as consciousness is confined to the gross world, the consciousness of the soul cannot make use of its subtle and mental bodies directly. The soul becomes conscious of these bodies and experiences the corresponding impressions  of these bodies through the corresponding spheres of the subtle and mental worlds only when full consciousness, which is conscious only of the gross at this stage, turns inwards toward itself and the process of the involution of consciousness begins. This becomes possible only when the consciousness of the individualized soul becomes satiated with the incessant experiences of the varied and innumerable impressions of the material or gross life, and only when it has suffered oscillations between the opposites of pain and pleasure, for what may seem interminable ages, through the unfailing chain of births and deaths in the process of reincarnation. In the stage of evolution of consciousness the “winding process” of impressions (sanskaras) is at work with a view to evolving consciousness, developing higher and higher types of gross forms. In the human stage the fully evolved consciousness remains, but the grip of impressions (sanskaras) begins to loosen and thin out as a result of continuous jolts experienced by the consciousness of the soul through the seemingly unending chain of births and deaths in the reincarnation process.

Sa razvitkom potpune svesti o grubom svetu u ljudskom grubom telu, duša se istovremeno spaja sa potpuno razvijenim suptilnim i mentalnim telom. Ali, sve dok je svest ograničena na grubi svet, svest duše ne može direktno da koristi svoje suptilno i mentalno telo. Duša postaje svesna ovih tela i doživljava odgovarajuće impresije ovih tela kroz odgovarajuće sfere suptilnog i mentalnog sveta samo kada se potpuna svest, koja je na ovom stupnju svesna jedino grubog, okrene prema unutra, ka sebi, i kada započne proces involucije svesti. Ovo postaje moguće samo onda kada svest individualizovane duše postane prezasićena neprestanim iskustvima raznovrsnih i bezbrojnih impresija materijalnog, odnosno grubog života i samo tada kada je već beskrajno dugo trpela oscilacije između suprotnosti bola i uživanja tokom perioda koji može da izgleda beskrajno dug, u neiscrpnom nizu rođenja i smrti u procesu reinkarnacije. Na stupnju evolucije svesti „proces odmotavanja“ impresija (sansakra) se odigrava da bi svest evoluirala razvijajući sve više i razvijenije tipove grubih formi. Na stupnju čoveka, potpuno razvijena svest se zadržava, ali stega impresija (sanskara) počinje da popušta i da se smanjuje usled neprestanih potresa koje svest duše doživljava u naizgled beskrajnom lancu rođenja i smrti u procesu reinkarnacije.


[1] misli se na plovku i kengura – komentar webmastera.

[2] The book referred to should not be confused with this publication. Meher Baba has authored an additional work, which might be published later. Ed.]

[3] Knjiga koja se pominje se ne odnosi na ovu knjigu. Meher Baba je autor jednog drugog dela koje će možda biti objavljeno kasnije. Ur. (O toj knjizi „Knjiga“ (The Book) se nezna skoro ništa pouzdano ni do dan danas. Zna se da je Gandi imao priliku da pročita jedan broj stana i da je kasnije čuvana u limenom kovčegu u jednoj banci alli se ne zna ništa pouzdano o tome šta se sa njome dogoili posle Meher Babinog napuštanja tela sem Njegovih reči da će se ona pojaviti kada za to dođe pravo vreme – da je na sigurnom mestu. – komentar webmastera)

[4] [See also Meher Baba, “Reincarnation and Karma,” Discourses, 301–338. Ed.]

[5] Vidi takođe: Meher Baba „Reinkarnacija i Karma“, Besede, 3:51-98. Ur.