TEXT 35

Tekst

Text

yaj jñātvā na punar moham
evaṁ yāsyasi pāṇḍava
yena bhūtāny aśeṣāṇi
drakṣyasy ātmany atho mayi

Synonyms

yat — mida; jñātvā — teades; na — mitte kunagi; punaḥ — taas; moham — illusiooni; evam — selline; yāsyasi — sa lähed; pāṇḍava — oo, Pāṇḍu poeg; yena — mille läbi; bhūtāni — elusolendeid; aśeṣāṇi — kõiki; drakṣyasi — sa näed; ātmani — Kõrgeimas Hinges; atha u — või teisisõnu öeldes; mayi — Minus.

yat — which; jñātvā — knowing; na — never; punaḥ — again; moham — to illusion; evam — like this; yāsyasi — you shall go; pāṇḍava — O son of Pāṇḍu; yena — by which; bhūtāni — living entities; aśeṣāṇi — all; drakṣyasi — you will see; ātmani — in the Supreme Soul; atha u — or in other words; mayi — in Me.

Translation

Omandanud tõelised teadmised eneseteadvustamiseni jõudnud hingelt, ei lange sa enam kunagi illusiooni püünisesse, sest nende teadmiste läbi näed sa, et kõik elusolendid on vaid Kõigekõrgema osakesed ehk, teisisõnu öeldes, nad kuuluvad Minule.

Having obtained real knowledge from a self-realized soul, you will never fall again into such illusion, for by this knowledge you will see that all living beings are but part of the Supreme, or, in other words, that they are Mine.

Purport

Teadmiste omandamise tulemuseks eneseteadvustamiseni jõudnud hingelt ehk sellelt, kes teab asjade tegelikku olemust, on mõistmine, et kõik elusolendid on Jumala Kõrgeima Isiksuse, Jumal Śrī Kṛṣṇa lahutamatud osakesed. Seisukohta, nagu saaks midagi eksisteerida Kṛṣṇast lahus seisvalt, nimetatakse māyāks (mā – mitte; yā – see). Mõned inimesed arvavad, et meil pole Kṛṣṇaga midagi pistmist, et Kṛṣṇa on vaid tähelepanuväärne ajalooline isiksus ning et Absoluut on impersonaalne Brahman. „Bhagavad- gītās" öeldakse aga, et tegelikult on impersonaalne Brahman Kṛṣṇa isiklik sära. Śrī Kṛṣṇa on Jumala Kõrgeima Isiksusena kõige põhjuseks. „Brahma- saṁhitās" öeldakse selgelt, et Kṛṣṇa on Jumala Kõrgeim Isiksus, kõikide põhjuste põhjus. Isegi miljonid inkarnatsioonid on vaid Tema erinevad ekspansioonid. Ka elusolendid on Kṛṣṇa ekspansioonid. Māyāvādīdest filosoofid arvavad ekslikult, et Oma erinevate ekspansioonidega kaotab Kṛṣṇa neist eraldiseisva olemasolu. See mõte on olemuselt materialistlik. Materiaalsest maailmast on meil kogemus, et kui midagi tükkideks jagada, siis kaotab see oma algse identiteedi. Kuid māyāvādīdest filosoofid ei suuda mõista, et „absoluutne" tähendab, et üks pluss üks on üks, ning et üks miinus üks on samuti üks. Nõnda on see absoluutses maailmas.

The result of receiving knowledge from a self-realized soul, or one who knows things as they are, is learning that all living beings are parts and parcels of the Supreme Personality of Godhead, Lord Śrī Kṛṣṇa. The sense of an existence separate from Kṛṣṇa is called māyā (mā – not, yā – this). Some think that we have nothing to do with Kṛṣṇa, that Kṛṣṇa is only a great historical personality and that the Absolute is the impersonal Brahman. Factually, as it is stated in the Bhagavad-gītā, this impersonal Brahman is the personal effulgence of Kṛṣṇa. Kṛṣṇa, as the Supreme Personality of Godhead, is the cause of everything. In the Brahma-saṁhitā it is clearly stated that Kṛṣṇa is the Supreme Personality of Godhead, the cause of all causes. Even the millions of incarnations are only His different expansions. Similarly, the living entities are also expansions of Kṛṣṇa. The Māyāvādī philosophers wrongly think that Kṛṣṇa loses His own separate existence in His many expansions. This thought is material in nature. We have experience in the material world that a thing, when fragmentally distributed, loses its own original identity. But the Māyāvādī philosophers fail to understand that absolute means that one plus one is equal to one, and that one minus one is also equal to one. This is the case in the absolute world.

Omamata piisavaid teadmisi absoluutsest teadusest, oleme me kaetud illusiooniga ning seepärast arvame, et me oleme Kṛṣṇast lahus seisvad. Ehkki me oleme Kṛṣṇa eraldiseisvad osad, ei ole me Temast erinevad. Elusolendi kehaline erinevus on vaid māyā, mitte tegelikkus. Meid kõiki on loodud rahuldama Kṛṣṇat. Üksnes māyā tõttu mõtles Arjuna, et ajutine, kehaline sugulusside on olulisem kui tema igavene vaimne side Kṛṣṇaga. Kogu „Gītā" õpetus viib lõppkokkuvõttes järeldusele, et elusolendil, olles Kṛṣṇa igavene teener, ei ole võimalik saada Kṛṣṇast eraldi seisvaks, ning käsitlust, nagu võiks keegi saada Kṛṣṇast sõltumatuks, nimetatakse māyāks. Elusolendeil kui Kõigekõrgema erinevail lahutamatutel osakestel on kõigil kindel eesmärk, mida neil tuleb täita. Olles selle eesmärgi juba mäletamatutest aegadest unustanud, asuvad nad erinevates kehades inimestena, loomadena, pooljumalatena jne. Sellised kehalised erinevused tulenevad Jumala transtsendentaalse teenimise unustamisest. Ent kui inimene hõivab end Kṛṣṇa teadvuse läbi Jumala transtsendentaalse teenimisega, siis vabaneb ta sellest illusioonist. Puhtaid teadmisi sellest teenimisest saab omandada vaid tõeliselt vaimselt õpetajalt ning nende teadmiste abil on võimalik vältida ekslikku arvamust, et elusolend on Kṛṣṇaga võrdne. Täiuslikud teadmised seisnevad mõistmises, et Kõrgeim Hing, Kṛṣṇa, on kõikide elusolendite kõrgeim varjupaik ning Tema kaitsest loobudes satuvad elusolendid materiaalse energia poolt eksitusse, kujutledes end omavat sõltumatut identiteeti. Sellisel moel, vastavalt enese mateeriaga samastamise erinevatele vormidele, unustavad elusolendid Kṛṣṇa. Kui selliselt eksitusse viidud inimesed jõuavad ometigi Kṛṣṇa teadvuse tasandile, siis asuvad nad, nagu seda kinnitatakse „Bhāgavatamis" (2.10.6), sellest hetkest vabanemise teel: muktir hitvānyathā-rūpaṁ svarūpeṇa vyavasthitiḥ. Vabanemine tähendab tagasiasumist oma algolemuslikku positsiooni Kṛṣṇa igavese teenrina (ehk jõudmist Kṛṣṇa teadvuse tasandile).

For want of sufficient knowledge in the absolute science, we are now covered with illusion, and therefore we think that we are separate from Kṛṣṇa. Although we are separated parts of Kṛṣṇa, we are nevertheless not different from Him. The bodily difference of the living entities is māyā, or not actual fact. We are all meant to satisfy Kṛṣṇa. By māyā alone Arjuna thought that the temporary bodily relationship with his kinsmen was more important than his eternal spiritual relationship with Kṛṣṇa. The whole teaching of the Gītā is targeted toward this end: that a living being, as Kṛṣṇa’s eternal servitor, cannot be separated from Kṛṣṇa, and his sense of being an identity apart from Kṛṣṇa is called māyā. The living entities, as separate parts and parcels of the Supreme, have a purpose to fulfill. Having forgotten that purpose since time immemorial, they are situated in different bodies, as men, animals, demigods, etc. Such bodily differences arise from forgetfulness of the transcendental service of the Lord. But when one is engaged in transcendental service through Kṛṣṇa consciousness, one becomes at once liberated from this illusion. One can acquire such pure knowledge only from the bona fide spiritual master and thereby avoid the delusion that the living entity is equal to Kṛṣṇa. Perfect knowledge is that the Supreme Soul, Kṛṣṇa, is the supreme shelter for all living entities, and giving up such shelter, the living entities are deluded by the material energy, imagining themselves to have a separate identity. Thus, under different standards of material identity, they become forgetful of Kṛṣṇa. When, however, such deluded living entities become situated in Kṛṣṇa consciousness, it is to be understood that they are on the path of liberation, as confirmed in the Bhāgavatam (2.10.6): muktir hitvānyathā-rūpaṁ svarūpeṇa vyavasthitiḥ. Liberation means to be situated in one’s constitutional position as an eternal servitor of Kṛṣṇa (Kṛṣṇa consciousness).