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E-Knjiga:Jñānavāhinī BIBLIOTEKA VĀHINĪ Naslov izvornika JNANA VAHINI (The Stream of Eternal Wisdom) by Bhagavan Sri Sathya Sai Baba Bhagavān Sri Sathya Sai Baba Naslov Bhagavān Sri Sathya Sai Baba VRELO VJEČNE MUDROSTI JÑĀNAVĀHINĪ Copyright ©Sri Sathya Sai Books & Publications Trust, Prasanthi Nilayam - 515134 Anantapur District, Andra Pradesh, India vrelo vječne mudrosti Copyright ©Sathya Sai Središnje vijeće Hrvatske, Zagreb 2012. jñānavāhinī Sva prava pridržava. Nijedan dio ove knjige ne smije biti reproduciran, distribuiran ili proslijeđen u bilo kojem obliku i iz bilo kojeg razloga bez prethodne pismene suglasnosti nakladnika, osim kod kraćih navoda ili nekomercijalne upotrebe koju dozvoljava zakon o autorskim pravima. Nakladnik Sathya Sai Središnje vijeće Hrvatske, Šubićeva 20, Zagreb S engleskog preveo www.saiorg.hr David Martinčić Za nakladnika: Ranko Milić Glavni urednik nakladničke djelatnosti: Ranko Milić Odgovorna urednica nakladničke djelatnosti za Sai duhovnu literaturu: Jasmina Božić Urednica izdanja: Jasmina Božić Lektura i korektura: Vesna Ćuk Grafičko oblikovanje naslovnice i priprema sloga: David Martinčić Tisak: Vemako tisak, Zagreb Naklada: 300 primjeraka 3 ISBN 978-953-6311-77-4 Sathya Sai Središnje vijeće Hrvatske Zagreb CIP zapis dostupan u računalnome katalogu 2012. Nacionalne i sveučilišne knjižnice u Zagrebu pod brojem 822436 Book Title VRELO VJEČNE MUDROSTI Sadržaj JÑĀNAVĀHINĪ Author of Translation David Martinčić Predgovor .......................................................... vii Publisher Jñānavāhinī ......................................................... 1 Sathya Sai Središnje vijeće Hrvatske Rječnik ............................................................... 65 Copyright Holder Sathya Sai Središnje vijeće Hrvatske Original Book Title JNANA VAHINI (The Stream of Eternal Wisdom) by Bhagavan Sri Sathya Sai Baba Original Author Written by Bhagavan Sri Sathya Sai Baba Original Publisher Sri Sathya Sai Books & Publications Trust, Prasanthi Nilayam - 515134 Anantapur District, Andra Pradesh, India Original Copyright Holder Sri Sathya Sai Books & Publications Trust, Prasanthi Nilayam - 515134 Anantapur District, Andra Pradesh, India v Predgovor Prije negoli pročitate ovu knjigu … Dragi čitatelji, ovo nije tek još jedna knjiga o priro- di pojedinca (jīvin) i o tehnici kojom pojedinac otkriva vlastitu zbilju. Kada listate stranice ove knjige, zapra- vo sjedite uz stopala Sri Sathya Sai Babe, avatāra ovog doba, koji je došao kao odgovor na molitve svetaca i du- hovnih tražitelja, kako bi ih vodio te im podario mir i savršenstvo. „Svo svoje breme predajte meni,” kaže On. „Već danas krenite na duhovno hodočašće,” potiče nas. „Čemu strah, kada sam ja ovdje?”, pita. Njegova je milost sveprisutna. Njegove čudesne moći objavljuju njegovu svemoć. Njegova mudrost, analiza bolesti čovječanstva i recepti koje daje za ozdravljenje, otkrivaju njegovo sve- znanje. Imate jedinstvenu priliku susresti ga u Prasanthi Nilayamu i primiti od njega blagoslov za uspjeh na vašem duhovnom hodočašću. Znade i cijeni vašu gorljivost i vje- ru te ćete moći nastaviti svoj put hrabrije i s većim pouz- vii viii Jñānavāhinī danjem, jer On osigurava pobjedu. On je vječni učitelj iz Gīte, onaj koji upravlja kočijom vašeg srca. U mjesečniku, čije je objavljivanje blagoslovio, i na- djenuo mu ime Sanathana Sarathi1, napisao je niz člana- ka pod naslovom Jñānavāhinī (Vrelo vječne mudrosti), iz neizmjerne ljubavi prema čovječanstvu, zahvaćenom u mreže cinizma i vjerskog fanatizma. Iz mjeseca u mjesec, tisuće čitatelja iščekivali su te članke (izvorno na teluškom jeziku, kao i engleski prijevod), a kada bi dobili svoj pri- mjerak, čitali bi ga revno, pažljivo, s dubokim poštova- njem. Članci su sada sakupljeni u obliku knjige, kako bi 3 vam pružili vodstvo i nadahnuće. jñānavāhinī N. KASTURI Urednik časopisa Sanathana Sarathi 1 Sanathana Sarathi – dosl. bezvremenski, vječni upravljač jñānavāhinī vrelo vječne mudrosti oput magle pred suncem, neznanje iščezava pred znanjem.” Znanje se stječe neprekidnim istraživa- „Pnjem. Čovjek treba neprestano istraživati prirodu brahmana: zbilju ‘Ja’, preobrazbe koje pojedinac prolazi pri rođenju i smrti, i srodna pitanja. Kao što se uklanja lupina koja prekriva zrno riže1, tako neznanje koje prianja uz um valja ukloniti učestalom primjenom pročišćuju- ćeg istraživanja ātmana. Tek kada stekne cjelovito znanje, čovjek se može osloboditi, odnosno postići oslobođenje – mokša. Nakon postizanja tog atmičkog znanja, čovjek treba slijediti put brahmana i djelovati u skladu s novom mudrošću. Sve sumnje koje salijeću um, treba riješiti savjeto- vanjem s onima koji znaju, sadguruima koje čovjek ima priliku susresti. Dok se čvrsto ne ustabili na putu na koji ukazuje guru ili śāstre2, čovjek se mora postojano pri- 1 Kada se zrno riže očisti od ljuske, ono više ne može roditi (nap. prev.) 2 śāstra – sveti spisi 1 2 Jñānavāhinī Vrelo vječne mudrosti 3 državati pravila i smjernica, te biti u društvu mudrih ili kraja; ono je mudrost sama. Takvo Sebstvo, ātman, treba biti povezan s njima na neki način. Budući da može vrlo spoznati kao sebe! brzo napredovati ako se drži blizine mudre osobe koja je Kako bi se spoznalo ātmana, to utjelovljenje mudro- spoznala istinu, čovjek mora s posvemašnjim odricanjem sti, jñānasvarūpa, treba nadvladati četiri prepreke: laya, i iskrenom revnošću slijediti upute učitelja i śāstri; to je vikšepa, kšaya i rasa-āsvādana. Promotrimo ih jednu po istinska pokora, tapas; taj tapas vodi najvišem stupnju. jednu. Kada neznanje i popratna opsjena nestanu, ātman Laya4: Spavanje; kada se um povlači iz vanjskog svi- u svakome zablista u svom vlastitome sjaju. Sve što vidi- jeta, ulazi u stanje dubokog sna bez snova ili sušupti, usli- mo jest privid, projekcija nečega ponad zbilje i pogreš- jed nadvladajućeg utjecaja saṃsāre5. Duhovni tražitelj, no poimanje toga kao zbilje. Stvari imaju početak i kraj; sādhaka, treba obustaviti tu sklonost i nastojati ustabiliti evoluiraju i involuiraju, postoji evolucija kao i involuci- um u istraživanju o prirodi ātmana, ātmavicāra. Čovjek ja. Kada involucija ili pralaya sve obuhvati, opstaje samo mora nadzirati svoj um kako bi ostao budan. Mora uvi- mūlaprakṛti, kauzalna supstancija. Samo neočitovani djeti koje okolnosti izazivaju pospanost i blagovremeno ih uzrok nadživljava sveopći rasap. ukloniti. Mora započinjati s procesom meditacije, dhyāna, Kada se zlato rastapa u talioniku, ono isijava čude- iznova i iznova. Naravno, uobičajeni uzrok pospanosti i snim žutim sjajem. Otkud izvire taj sjaj? Iz zlata ili iz vatre? spavanja tijekom meditacije je loša probava. Prejedanje, is- Vatra je samo uklonila patinu; blistavilo pripada zlatu kao crpljenost uslijed previše kretanja (naokolo), nedovoljno takvom; ono je sama njegova priroda. Vatra je tek oruđe sna noću, također su uzroci pospanosti i drijemeža. Stoga za uklanjanje patine. Ništa nije vatra dodala zlatu u tali- se savjetuje malko odspavati popodne, onih dana kada oniku! ste se probudili nakon neprospavane noći, iako općenito Da vatra može dati taj sjaj, zašto onda ne bi štap, ko- govoreći, oni koji se bave meditacijom trebaju izbjegavati mad metala ili kamenčić kada ih se baci u vatru, postali spavanje tijekom dana. Nemojte jesti sve dok ne osjetite blistavi poput zlata? Valja zaključiti da taj sjaj ne dolazi od pravu glad. Provodite umijeće umjerenosti u prehrani. vatre nego od unutarnje prirode zlata samog. Unutarnje Kada osjetite da ste napunili želudac do tri četvrtine, odu- Sebstvo, pratyagātman, odijeljeno je od pet ovojnica poje- stanite od daljnjeg jela; drugim riječima, trebate stati čak dinca, pañcākośa; sja svojim vlastitim sjajem; svjedok je ak- i kada osjećate da biste mogli još malo pojesti. Na taj se tivnosti i učinaka triju guṇa3; nepokretno je; sveto i čisto; način želudac može naučiti ispravno ponašati. Pretjerano vječno; nedjeljivo; samoočitujuće; ono je Mir; ono nema 4 laya – apsorpcija, rastvaranje, nestajanje, uništenje 3 guṇa – svojstva prirode sattva, rajas i tamas 5 saṃsāra – mijena, tijek 4 Jñānavāhinī Vrelo vječne mudrosti 5 vježbanje također nije dobro; čak se i s hodanjem može Stanje inercije u koje čovjek dospijeva uslijed očajanja pretjerati. Možete hodati dok ne nadvladate pospanost; ne može se nazivati samādhi; čovjek se može čak upuštati no upamtite, ne možete utonuti u meditaciju odmah na- u sanjarenje kako bi izbjegao trenutnu patnju, ili poče- kon što ste odagnali san. ti graditi kule u zraku. Sve to događa se zbog vezanosti, Vikšepa6: Um nastoji hrliti za vanjskim objektima te zbog iskušenja vanjskog svijeta. Postoji i druga vrsta veza- je stoga potreban neprestani napor da ga se okreće unu- nosti, vezanost za unutarnji svijet… planiranje u sebi ra- tra, odvraćajući ga od privlačnosti osjetilnih utisaka. To znih shema kako bi mogli sebe unaprijediti u budućnosti treba provoditi putem rigoroznog vježbanja intelekta, u usporedbi s prošlošću. Obje vrste vezanosti su uključe- putem propitivanja. Razlučujte i usadite si uvjerenje da ne u kšayu. Osnova obiju je privlačnost vanjskog svijeta. su ti objekti prolazni, privremeni, promjenjivi, podložni Vezanost donosi želju; želja vodi planiranju. propadanju i stoga nezbiljski, mithyā, a ne zbiljski, satya. Rasa-āsVādana: Kada nadiđe kšayu i vikšepu, čovjek Uvjerite sebe da su ono za čime se traga kao ugodnim, i doseže stanje savikalpānanda, blaženstvo najuzvišeni- ono što se izbjegava kao bolno, tek prolazni proizvodi jeg kontakta subjekta i objekta. Taj stadij naziva se rasa osjetilnih dodira; izvježbajte se tako da izbjegavate odvra- āsvādanam,
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