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Chapter 1

Chapter 1

We Are Not These Bodies

Me pole need kehad

dehī nityam avadhyo ’yaṁ
dehe sarvasya bhārata
tasmāt sarvāṇi bhūtāni
na tvaṁ śocitum arhasi
dehī nityam avadhyo ’yaṁ
dehe sarvasya bhārata
tasmāt sarvāṇi bhūtāni
na tvaṁ śocitum arhasi

“O descendant of Bharata, he who dwells in the body is eternal and can never be slain. Therefore you need not grieve for any creature.” (Gītā 2.30)

"Oo Bharata järglane, tea, et see, kes on keha elustajaks, on igavene, ja teda ei saa iial surmata. Seepärast ära vaeva oma südant ühegi olevuse pärast." ("Bhagavad-gītā" 2. 30)

The very first step in self-realization is realizing one’s identity as separate from the body. “I am not this body but am spirit soul” is an essential realization for anyone who wants to transcend death and enter into the spiritual world beyond. It is not simply a matter of saying “I am not this body,” but of actually realizing it. This is not as simple as it may seem at first. Although we are not these bodies but are pure consciousness, somehow or other we have become encased within the bodily dress. If we actually want the happiness and independence that transcend death, we have to establish ourselves and remain in our constitutional position as pure consciousness.

Kõige esimene samm eneseteadvustamise teel on jõuda arusaamani, et meie tegelik olemus on meie kehast lahusseisev. "Ma pole mitte see keha, vaid vaimne hing," on olulisim arusaam igaühele, kes tahab tõusta kõrgemale surmast ja siseneda teispoolsesse vaimsesse maailma. Ei piisa lihtsalt teadustamisest, et "Ma pole see keha", vaid tuleb jõuda ka selle tegeliku mõistmiseni, ja see polegi nii lihtne nagu see algul võib tunduda. Kuigi me oma algolemuselt pole mitte need kehad vaid puhtad teadvused, oleme me nii või teisiti sattunud kehalistesse raamidesse. Kui me tõepoolest soovime tunda õnne olles sõltumatud surmast, peame me ennast teadvustama puhta teadvusena ning seejärel ka jääma sellesse meie algolemuslikku positsiooni.

Living in the bodily conception, our idea of happiness is like that of a man in delirium. Some philosophers claim that this delirious condition of bodily identification should be cured by abstaining from all action. Because these material activities have been a source of distress for us, they claim that we should actually stop these activities. Their culmination of perfection is in a kind of Buddhistic nirvāṇa, in which no activities are performed. Buddha maintained that due to a combination of material elements, this body has come into existence, and that somehow or other if these material elements are separated or dismantled, the cause of suffering is removed. If the tax collectors give us too much difficulty because we happen to possess a large house, one simple solution is to destroy the house. However, the Bhagavad-gītā indicates that this material body is not all in all. Beyond this combination of material elements, there is spirit, and the symptom of that spirit is consciousness.

Elades kehalistes kujutlustes on meie arusaam õnnest muutunud küllalt sarnaseks joobnu arusaamaga naudingust. Mõned filosoofid väidavad, et seda enese kehaga samastamise jooveseisundit on võimalik ravida hoidudes kõigist materiaalsetest tegevustest. Nad väidavad, et me peaksime loobuma kõikidest materiaalsetest tegevustest, sest need tegevused on meie kõikide meelekurbuste allikaks. Nende filosoofia kohaselt on täiuslikkuse tipuks midagi budistliku nirvāṇa taolist, kus kõikidest tegevustest on loobutud. Buddha väitis, et see keha on tekkinud tänu teatud materiaalsete elementide kombineerumisele, ja et kui ühel või teisel viisil need materiaalsed elemendid lammutada või teineteisest lahutada, siis saab sellega ka kannatuste allikas kõrvaldatud. Kui maksukogujad tekitavad meile palju peavalu kõrgeid makse nõudes, kuna me omame suurt maja, on lihtsaim lahendus sellele probleemile loomulikult see maja maha lammutada. Kuid "Bhagavad-gītā" kinnitab siiski, et see materiaalne keha pole olulisim. Lisaks sellele materiaalsete elementide kombinatsioonile eksisteerib veel vaim, ja selle kohaloleku tunnuseks on teadvus.

Consciousness cannot be denied. A body without consciousness is a dead body. As soon as consciousness is removed from the body, the mouth will not speak, the eye will not see, nor the ears hear. A child can understand that. It is a fact that consciousness is absolutely necessary for the animation of the body. What is this consciousness? Just as heat or smoke are symptoms of fire, so consciousness is the symptom of the soul. The energy of the soul, or self, is produced in the shape of consciousness. Indeed, consciousness proves that the soul is present. This is not only the philosophy of the Bhagavad-gītā but the conclusion of all Vedic literature.

Me ei saa teadvust eirata. Teadvuseta keha on surnud keha. Niipea kui teadvus kehast eraldada, suu enam ei räägi, silmad enam ei näe ja kõrvad ei kuule, sellest saab lapski aru. On ilmselge fakt, et teadvus on keha elusolekuks esmavajalik. Kuid mis on teadvus? Täpselt niisamuti nagu kuumus ja suits on tule tunnusteks, on teadvus hinge tunnuseks. Hingeenergia, ehk vaimse mina energia tuuakse esile teadvuse kujul ja tõepoolest, teadvus annab tõendust hinge kohalolekust. See on mitte ainult "Bhagavad-gītā", vaid kogu Vedakirjanduse järeldus.

The impersonalist followers of Śaṅkarācārya, as well as the Vaiṣṇavas following in the disciplic succession from Lord Śrī Kṛṣṇa, acknowledge the factual existence of the soul, but the Buddhist philosophers do not. The Buddhists contend that at a certain stage the combination of matter produces consciousness, but this argument is refuted by the fact that although we may have all the constituents of matter at our disposal, we cannot produce consciousness from them. All the material elements may be present in a dead man, but we cannot revive that man to consciousness. This body is not like a machine. When a part of a machine breaks down, it can be replaced, and the machine will work again, but when the body breaks down and consciousness leaves the body, there is no possibility of our replacing the broken part and rejuvenating the consciousness. The soul is different from the body, and as long as the soul is there, the body is animate. But there is no possibility of making the body animate in the absence of the soul.

Śaṅkarācārya impersonalistidest järgnejad, nagu ka Vaiṣṇavad, kes asuvad Jumal Śrī Kṛṣṇast algavas teadmiste edasiandmise õpilasjärgnevusahelas, tunnistavad hinge faktilist olemasolu samas kui budistlikud filosoofid seda ei tee. Budistid väidavad, et teatud kindlal tasandil tekitab teatud kindel mateeria kombinatsioon teadvuse, kuid see teooria on ümber lükatud, sest kui meie käsutuses on ka kõik mateeria koostisosad, ei suuda me ikkagi toota sellest teadvust. Kõik need mateeria elemendid võib leida ka surnud inimese kehas, kuid meie ei suuda mitte mingil moel seda inimest taas teadvusele äratada. Meie keha pole masin, kus ühe masinaosa rikke korral saab selle asendada uuega ja töö läheb edasi. Kui keha üles ütleb ja teadvus kehast lahkub, pole enam mingit võimalust katkist osa asendada ja teadvust tagasi nooreks teha. Hing on kehast lahusseisev, ja nii kaua kui hing on kohal, on keha elus, kuid pole vähimatki võimalust elustada keha hinge puudumisel.

Because we cannot perceive the soul by our gross senses, we deny it. Actually there are so many things that are there which we cannot see. We cannot see air, radio waves, or sound, nor can we perceive minute bacteria with our blunt senses, but this does not mean they are not there. By the aid of the microscope and other instruments, many things can be perceived which had previously been denied by the imperfect senses. Just because the soul, which is atomic in size, has not been perceived yet by senses or instruments, we should not conclude that it is not there. It can, however, be perceived by its symptoms and effects.

Kuna me ei suuda tajuda hinge oma jämedakoeliste meelte kaudu, eitame me seda. Tegelikult eksisteerib aga väga palju asju, mida me ei suuda tajuda ega näha. Me ei näe õhku, me ei näe raadiolained ega heli. Samuti ei taju me oma nüristunud meeltega pisitillukesi baktereid, kuid see ei tähenda ometi, et neid olemas pole. Kasvõi mikroskoobi ja teiste vahendite abil võime me näha juba väga paljut, mida me eelnevalt oma ebatäiuslike meelte tõttu eitasime. Lihtsalt seetõttu, et meil pole veel vahendeid tajumaks hinge, mis on vaid aatomisuurune, ei tohiks me veel järeldada, et seda polegi olemas. Seda enam, et tegelikult on hing oma tunnuste ja toime kaudu täiesti tajutav.

In the Bhagavad-gītā Śrī Kṛṣṇa points out that all of our miseries are due to false identification with the body.

"Bhagavad-gītās" kinnitab Kṛṣṇa, et kõik meie hädad tulenevad enese ekslikust samastamisest kehaga.

mātrā-sparśās tu kaunteya
śītoṣṇa-sukha-duḥkha-dāḥ
āgamāpāyino ’nityās
tāṁs titikṣasva bhārata
mātrā-sparśās tu kaunteya
śītoṣṇa-sukha-duḥkha-dāḥ
āgamāpāyino ’nityās
tāṁs titikṣasva bhārata

“O son of Kuntī, the nonpermanent appearance of heat and cold, happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed.” (Gītā 2.14)

"Oo Kuntī poeg! Kuumus ja külmus, õnn ja ahastus vahelduvad nagu vahelduvad aastaajad. Kõik need muutused tulenevad meeltetajust, ning tuleb õppida neid vastu võtma oma hingerahu häirimata." (Bg. 2.14)

In the summertime we may feel pleasure from contact with water, but in the winter we may shun that very water because it is too cold. In either case, the water is the same, but we perceive it as pleasant or painful due to its contact with the body.

Suvel tunneme me veesolekust mõnu, kuid talvel hoidume me sellest samast veest kaugele eemale, kuna see on lihtsalt liiga külm. Mõlemal juhul on tegu ühe ja sama veega, kuid meie võtame seda vastu kui meeldivat või piinarikast oma kehast tulenevalt.

All feelings of distress and happiness are due to the body. Under certain conditions the body and mind feel happiness and distress. Factually we are hankering after happiness, for the soul’s constitutional position is that of happiness. The soul is part and parcel of the Supreme Being, who is sac-cid-ānanda-vigrahaḥ – the embodiment of knowledge, bliss, and eternity. Indeed, the very name Kṛṣṇa, which is nonsectarian, means “the greatest pleasure.” Kṛṣ means “greatest” and ṇa means “pleasure.” Kṛṣṇa is the epitome of pleasure, and being part and parcel of Him, we hanker for pleasure. A drop of ocean water has all the properties of the ocean itself, and we, although minute particles of the Supreme Whole, have the same energetic properties as the Supreme.

Kõik õnne ja ahastuse ilmingud tulenevad meie kehast. Teatud kindlates tingimustes tunnevad keha ja mõistus vastavalt kas õnne või ahastust. Me januneme õnne järele, sest hinge algolemuslik positsioon on olla õnnelik. Hing on Kõigekõrgema Olendi, kes on sac-cid-ānanda-vigrahaḥ — teadmiste, õndsuse ja igavikulisuse kehastus — lahutamatu osake. Juba ise nimi Kṛṣṇa, mis pole sektantlik, tähendab "suurim nauding". Kṛṣ tähendab "suurim" ja ṇa tähendab "nauding". Kṛṣṇasse on koondunud kõik naudingud, ja on seetõttu ka loomulik, et meie, olles Tema lahutamatud osakesed, januneme õnne järele. Ka üks veetilk ookeanist omab samu omadusi mis kogu ookeani vesi tervikuna, ja samamoodi ka meie, ehkki vaid vähimad osakesed Ülimast Tervikust, omame samu energeetilisi omadusi kui Ülim.

The atomic soul, although so small, is moving the entire body to act in so many wonderful ways. In the world we see so many cities, highways, bridges, great buildings, monuments, and great civilizations, but who has done all this? It is all done by the minute spirit spark within the body. If such wonderful things can be performed by the minute spirit spark, we cannot begin to imagine what can be accomplished by the Supreme Spirit Whole. The natural hankering of the minute spirit spark is for the qualities of the whole – knowledge, bliss, and eternality – but these hankerings are being frustrated due to the material body. The information on how to attain the soul’s desire is given in the Bhagavad-gītā.

Hing, ehkki vaid aatomisuurune, paneb kogu keha liikuma nii mitmel imepärasel viisil. Me võime maailmas näha paljusid paljusid linnu, kiirteid, sildu, suurehitisi, monumente ja suuri tsivilisatsioone, kuid kes on olnud nende kõigi loojaks? See kõik on korda saadetud kehaspaikneva miniatuurse vaimse sädeme poolt. Ja kui selliseid imepäraseid asju suudab korda saata väike miniatuurne vaimne säde, siis on lausa haaramatu ette kujutada, mida võib korda saata Ülim Vaimne Tervik. Vaimse sädeme loomupärane igatsus on igatsus terviku omaduste järele, s.o. teadmiste, õndsuse ja igavikulisuse järele, kuid nende igatsuste teostumise nurjab meie materiaalne keha. Informatsioon, kuidas siiski saavutada hinge selliste soovide täitumine, on meile antud "Bhagavad-gītās".

At present we are trying to attain eternity, bliss, and knowledge by means of an imperfect instrument. Actually, our progress toward these goals is being blocked by the material body; therefore we have to come to the realization of our existence beyond the body. Theoretical knowledge that we are not these bodies will not do. We have to keep ourselves always separate as masters of the body, not as servants. If we know how to drive a car well, it will give us good service; but if we do not know how, we will be in danger.

Hetkel püüdleme me igavikulisuse, õndsuse ja teadmiste saavutamist ebatäiusliku vahendi abil. Meie lähenemise neile eesmärkidele blokeerib meie materiaalne keha, mistõttu meil tulebki jõuda arusaamani meie eksistentsist kehast lahusseisvalt. Üksi teoreetilisest teadmisest, et ma ei ole see keha, ei piisa. Me peame pidama end oma keha isandana, mitte teenrina. Kui me oskame hästi autot juhtida, võib see olla meile kasulikuks abivahendiks, kuid kui meil see oskus puudub, on auto meile vaid hädaohu allikaks.

The body is composed of senses, and the senses are always hungry after their objects. The eyes see a beautiful person and tell us, “Oh, there is a beautiful girl, a beautiful boy. Let’s go see.” The ears are telling us, “Oh, there is very nice music. Let us go hear it.” The tongue is saying, “Oh, there is a very nice restaurant with palatable dishes. Let us go.” In this way the senses are dragging us from one place to another, and because of this we are perplexed.

Keha on moodustatud meeltest ja meeled on alati püüdlemas oma ihalduste kehastuste poole. Silmad näevad ilusat inimest ja sõnavad meile: "Oo, näe seal on ilus tüdruk, ilus poiss. Lähme saame tuttavaks." Kõrvad sõnavad meile: "Oo, see on väga ilus muusika. Lähme kuulama." Keel lausub: "Oo, seal on väga hea restoran maitsvate toitudega. Lähme sinna." Sedaviisi kisuvadki meeled meid kogu aeg ühest kohast teise, ja meie vaid järgneme neile hämmeldunult.

indriyāṇāṁ hi caratāṁ
yan mano ’nuvidhīyate
tad asya harati prajñāṁ
vāyur nāvam ivāmbhasi
indriyāṇāṁ hi caratāṁ
yan mano ’nuvidhīyate
tad asya harati prajñāṁ
vāyur nāvam ivāmbhasi

“As a boat on the water is swept away by a strong wind, even one of the senses on which the mind focuses can carry away a man’s intelligence.” (Gītā 2.67)

"Nii nagu tugev tuul kannab paadi eemale kaldast on ka kasvõi üks meeltest, millele mõistus keskendub, suuteline minema kanda inimese arukuse." (Bg. 2.67)

It is imperative that we learn how to control the senses. The name gosvāmī is given to someone who has learned how to master the senses. Go means “senses,” and svāmī means “controller”; so one who can control the senses is to be considered a gosvāmī. Kṛṣṇa indicates that one who identifies with the illusory material body cannot establish himself in his proper identity as spirit soul. Bodily pleasure is flickering and intoxicating, and we cannot actually enjoy it, because of its momentary nature. Actual pleasure is of the soul, not the body. We have to mold our lives in such a way that we will not be diverted by bodily pleasure. If somehow we are diverted, it is not possible for us to establish our consciousness in its true identity beyond the body.

On kohustuslik õppida oma meeli kontrollima. Nimi gosvāmī antakse sellele, kes on suutnud saada oma meelte isandaks. Go tähendab "meeled" ja svāmī tähendab "kontrolli omav", seega seda, kes on saavutanud kontrolli oma meelte üle, tuleb pidada gosvāmīks. Kṛṣṇa kinnitab, et see, kes samastab end illusoorse materiaalse kehaga, ei suuda teadvustada endale oma tõelist olemust vaimse hingena. Kehaline nauding on värelev ja joovastav, ja me ei saa seda nautida tõeliselt, sest ta on oma olemuselt ajalik ja mööduv. Tõeline nauding on hinge, mitte keha nauding. Me peame kujundama oma elu nii, et kehalised naudingud ei saaks meid teelt kõrvale juhtida. Seni kuni see toimub, ei saa me kinnistada oma teadvust meie tõelisele, kehast lahusseisvale olemusele.

bhogaiśvarya-prasaktānāṁ
tayāpahṛta-cetasām
vyavasāyātmikā buddhiḥ
samādhau na vidhīyate
bhogaiśvarya-prasaktānāṁ
tayāpahṛta-cetasām
vyavasāyātmikā buddhiḥ
samādhau na vidhīyate
traiguṇya-viṣayā vedā
nistraiguṇyo bhavārjuna
nirdvandvo nitya-sattva-stho
niryoga-kṣema ātmavān
traiguṇya-viṣayā vedā
nistraiguṇyo bhavārjuna
nirdvandvo nitya-sattva-stho
niryoga-kṣema ātmavān

“In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination for devotional service to the Supreme Lord does not take place. The Vedas deal with the subject of the three modes of material nature. Rise above these modes, O Arjuna. Be transcendental to all of them. Be free from all dualities and from all anxieties for gain and safety, and be established in the Self.” (Gītā 2.44–45)

"Need, kelle mõistus on keskendunud meelelistele naudingutele ja materiaalsele rikkusele, ning kelle tasakaal neist häiritud on, pole võimelised vastu võtma resoluutset otsust Kõigekõrgemale Jumalale pühendumise kasuks. "Vedad" räägivad materiaalse looduse kolmest guṇast. Oo Arjuna, tõuse kõigist neist kõrgemale ja saa vabaks kõigest kahesusest ja kõikidest muredest saavutuste ja kindluse pärast, keskendades oma teadvuse vaimsele Minale." (Bg. 2.44 – 45)

The word veda means “book of knowledge.” There are many books of knowledge, which vary according to the country, population, environment, etc. In India the books of knowledge are referred to as the Vedas. In the West they are called the Old Testament and New Testament. The Muhammadans accept the Koran. What is the purpose for all these books of knowledge? They are to train us to understand our position as pure soul. Their purpose is to restrict bodily activities by certain rules and regulations, and these rules and regulations are known as codes of morality. The Bible, for instance, has ten commandments intended to regulate our lives. The body must be controlled in order for us to reach the highest perfection, and without regulative principles, it is not possible to perfect our lives. The regulative principles may differ from country to country or from scripture to scripture, but that doesn’t matter, for they are made according to the time and circumstances and the mentality of the people. But the principle of regulated control is the same. Similarly, the government sets down certain regulations to be obeyed by its citizens. There is no possibility of making advancement in government or civilization without some regulations. In the previous verse, Śrī Kṛṣṇa tells Arjuna that the regulative principles of the Vedas are meant to control the three modes of material nature – goodness, passion, and ignorance (traiguṇya-viṣayā vedāḥ). However, Kṛṣṇa is advising Arjuna to establish himself in his pure constitutional position as spirit soul, beyond the dualities of material nature.

Sõna veda tähendab "teadmiste raamat". Eksisteerib palju teadmiste raamatuid, mis erinevad vastavalt maale, rahvale, keskkonnale jne.. Indias on teadmiste raamatuiks "Vedad". Läänemaailmas omavad nende kohta Vana ja Uus Testament. Muhameedlased aksepteerivad Koraani. Milline on kõigi nende teadmiste raamatute ülesanne? Nende ülesandeks on panna meid mõistma oma olemust puhta hingena ja aidata seejärel allutada meie kehalised tegevused kindlatele ettekirjutustele ja regulatsioonidele, ning neid ettekirjutusi ja regulatsioone tuntakse moraalikoodeksi nime all. Piiblis näiteks on antud kümme käsku, mille järgi oma elu tuleks reguleerida. Keha tuleb kontrollida selleks, et saavutada kõrgeimat täiust, ja ilma regulatsioonide ja ettekirjutusteta pole meil oma elu täiuslikuks muuta lihtsalt võimalik. Need regulatsioonid ja ettekirjutused võivad olla erinevatel maadel ja erinevates pühakirjades erinevad, kuid sel pole tähtsust, sest nad on kirjutatud oma ajast, tingimustest ja inimeste mentaliteedist lähtuvalt. Elu reguleerimise põhimõte jääb kõigis neis ikkagi samaks. Ka valitsus võtab vastu teatuid reguleerivaid otsuseid, mida kõigil kodanikel tuleb järgida, sest ilma teatud kindlate juhendite ja regulatsioonideta pole ühiskonnas edasiliikumine võimalik. Eelnenud värsis räägib Śrī Kṛṣṇa Arjunale, et "Vedades" antud regulatsioonid ja ettekirjutused on mõeldud materiaalse looduse kolmest guṇast, milleks on voorus, kirg ja teadmatus (traiguṇya-viṣayā vedāḥ) kõrgemale tõusmiseks. Śrī Kṛṣṇa soovitab Arjunale kinnistada oma teadvus oma puhtale algolemuslikule positsioonile vaimse hingena, tõustes sedasi kõrgemale kõikidest materiaalse looduse kahesustest.

As we have already pointed out, these dualities – such as heat and cold, pleasure and pain – arise due to the contact of the senses with their objects. In other words, they are born of identification with the body. Kṛṣṇa indicates that those who are devoted to enjoyment and power are carried away by the words of the Vedas, which promise heavenly enjoyment by sacrifice and regulated activity. Enjoyment is our birthright, for it is the characteristic of the spirit soul, but the spirit soul tries to enjoy materially, and this is the mistake.

Nagu Eespool juba öeldud, tulenevad kõik need kahesused nagu kuumus ja külmus, nauding ja valu meelte kokkupuudetest oma ihaldusobjektidega. Teisisõnu sünnivad nad kõik enese samastamisest oma kehaga. Kṛṣṇa kinnitab, et need, kes otsivad naudinguid ja jõudu on lausa vaimustes "Vedade" sõnadest, mis tõotavad taevalikke naudinguid ohverduste ja reguleeritud tegevuste kaudu. Nauding on meie sünnikohane õigus, kuna see on üks vaimsele hingele iseloomulikke tunnuseid, kuid hetkel on see vaimne hing püüdmas nautida materiaalset, ja see on viga.

Everyone is turning to material subjects for enjoyment and is compiling as much knowledge as possible. Someone is becoming a chemist, physicist, politician, artist, or whatever. Everyone knows something of everything or everything of something, and this is generally known as knowledge. But as soon as we leave the body, all of this knowledge is vanquished. In a previous life one may have been a great man of knowledge, but in this life he has to start again by going to school and learning how to read and write from the beginning. Whatever knowledge was acquired in the previous life is forgotten. The situation is that we are actually seeking eternal knowledge, but this cannot be acquired by this material body. We are all seeking enjoyment through these bodies, but bodily enjoyment is not our actual enjoyment. It is artificial. We have to understand that if we want to continue in this artificial enjoyment, we will not be able to attain our position of eternal enjoyment.

Kõik pöörduvad naudingu saamiseks materiaalsete objektide poole, kogudes neist nii palju teadmisi kui võimalik. Kellegist saab keemik, kellegist füüsik, kellegist poliitik, kellegist kunstnik jne.. Igaüks teab midagi kõigest või kõike millestki ning seda peetaksegi tavaliselt õpetatuseks. Kuid niipea kui me oma praegusest kehast lahkume, jääme kõigist neist teadmistest ilma. Oma eelmises elus võis inimene olla suur teadlane, kuid selles elus tuleb tal taas alustada kõike otsast peale, minna kooli ja õppida kirjutama ja lugema. Ükskõik millised teadmised me oma eelmises elus ka omandasime, nüüdseks oleme me kõik need unustanud. Me oleme tegelikult otsimas igavesi teadmisi, kuid nende omandajaks ei saa olla materiaalne keha. Me kõik otsime naudinguid oma praeguse keha abil, kuid kehaline nauding pole tõeline nauding. See on kunstlik. Me peame mõistma, et nii kaua kui meil on soov jätkata selliste kunstlike naudingute nautimist, pole me võimelised saavutama igavese naudingu seisundit.

The body must be considered a diseased condition. A diseased man cannot enjoy himself properly; a man with jaundice, for instance, will taste sugar candy as bitter, but a healthy man can taste its sweetness. In either case, the sugar candy is the same, but according to our condition it tastes different. Unless we are cured of this diseased conception of bodily life, we cannot taste the sweetness of spiritual life. Indeed, it will taste bitter to us. At the same time, by increasing our enjoyment of material life, we are further complicating our diseased condition. A typhoid patient cannot eat solid food, and if someone gives it to him to enjoy, and he eats it, he is further complicating his malady and is endangering his life. If we really want freedom from the miseries of material existence, we must minimize our bodily demands and pleasures.

Kehas viibimist tuleb vaadelda kui haiguslikku seisundit. Haige inimene ei saa aga tunda tõelist naudingut. Näiteks kollatõppe nakatunu tunneb kompveki suhkrut kibedana, samas kui täie tervise juures inimene tunneb selle magusust. Mõlemal juhul on tegu ühe ja sama kompvekiga, kuid vastavalt meie seisundile tunneme me selle maitset erinevalt. Samamoodi seni kui me pole välja ravinud oma haiglaslikke kehalisi arusaami, ei saa me ka tunda vaimse elu magusat maitset. Sel juhul tundub see meile tõepoolest kibedana. Ja samal ajal materiaalse elu nautimist suurendades, me vaid raskendame oma haiguslikku seisundit. Kõhutüüfust põdeval inimesel pole lubatud süüa tahket toitu ja kui keegi pakub talle seda nautimiseks, ja ta seda sööb, siis sellega ta vaid süvendab oma haigust ja seab ohtu oma elu. Kui me tõesti soovime vabadust kõigist materiaalse eksistentsi hädadest, peame me vähendama oma kehalised nõudmised ja vajadused miinimumini.

Actually, material enjoyment is not enjoyment at all. Real enjoyment does not cease. In the Mahābhārata there is a verse – ramante yogino ’nante – to the effect that the yogīs (yogino), those who are endeavoring to elevate themselves to the spiritual platform, are actually enjoying (ramante), but their enjoyment is anante, endless. This is because their enjoyment is in relation to the supreme enjoyer (Rāma), Śrī Kṛṣṇa. Bhagavān Śrī Kṛṣṇa is the real enjoyer, and the Bhagavad-gītā (5.29) confirms this:

Tegelikult polegi materiaalne nauding nauding, sest tõeline nauding ei lõpe kunagi. "Mahābhāratas" on värss ramante yogino 'nante, mis tähendab, et ka joogid, kes püüdlevad vaimsele tasandile tõusmise poole, tunnevad naudingut (ramante), kuid nende nauding on anante, lõputu. Seda seetõttu, et nende nauding on seotud ülima nautijaga (Rāmaga), Śrī Kṛṣṇaga. Tegelik nautija on Bhagavān Śrī Kṛṣṇa, nagu kinnitab ka "Bhagavad-gītā":

bhoktāraṁ yajña-tapasāṁ
sarva-loka-maheśvaram
suhṛdaṁ sarva-bhūtānāṁ
jñātvā māṁ śāntim ṛcchati
bhoktāraṁ yajña-tapasāṁ
sarva-loka-maheśvaram
suhṛdaṁ sarva-bhūtānāṁ
jñātvā māṁ śāntim ṛcchati

“The sages, knowing Me as the ultimate enjoyer of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries.”

"Targad, kes tunnevad Mind kui kõikide ohverduste ja askeeside lõplikku nautijat, kui kõikide planeetide ja pooljumalate Kõigekõrgemat Jumalat, kui kõikide elusolendite heasoovijat ja heategijat, saavutavad rahu kõigist materiaalsete hädade hoopidest." (Bg. 5.29)

Bhoga means “enjoyment,” and our enjoyment comes from understanding our position as the enjoyed. The real enjoyer is the Supreme Lord, and we are enjoyed by Him.

Sõna bhoga tähendab "nauding", ja meie nauding lähtub meie positsiooni kui nauditava mõistmisest. Tegelik nautija on Kõigekõrgem Jumal, ja meie oleme Talle nauditavaiks.

An example of this relationship can be found in the material world between the husband and the wife: the husband is the enjoyer (puruṣa), and the wife is the enjoyed (prakṛti). The word pri means “woman.” Puruṣa, or spirit, is the subject, and prakṛti, or nature, is the object. The enjoyment, however, is participated in both by the husband and the wife. When actual enjoyment is there, there is no distinction that the husband is enjoying more or the wife is enjoying less. Although the male is the predominator and the female is the predominated, there is no division when it comes to enjoyment. On a larger scale, no living entity is the enjoyer.

Näite taolisest suhtest võib leida ka materiaalses maailmas suhtena abielus mehe ja naise vahel — mees on nautija (puruṣa) ja naine on nauditav (prakṛti). Sõna pri tähendab "naine". Puruṣa ehk vaim on subjektiks ja prakṛti ehk loodus on objektiks. Kuid sellegipoolest saavad naudingust osa mõlemad osapooled, nii mees kui naine. Kui on tõesti tegu naudinguga, ei ole mingit küsimust nagu naudiks mees rohkem ja naine vähem. Ehkki mees on dominant ja naine domineeritav ei teki naudingu seisukohalt siin mingit eristust. Ja laiemas skaalas pole ükski elusolend ise nautijaks.

God expanded into many, and we constitute those expansions. God is one without a second, but He willed to become many in order to enjoy. We have experience that there is little or no enjoyment in sitting alone in a room talking to oneself. However, if there are five people present, our enjoyment is enhanced, and if we can discuss Kṛṣṇa before many, many people, the enjoyment is all the greater. Enjoyment means variety. God became many for His enjoyment, and thus our position is that of the enjoyed. That is our constitutional position and the purpose for our creation. Both enjoyer and enjoyed have consciousness, but the consciousness of the enjoyed is subordinate to the consciousness of the enjoyer. Although Kṛṣṇa is the enjoyer and we the enjoyed, the enjoyment can be participated in equally by everyone. Our enjoyment can be perfected when we participate in the enjoyment of God. There is no possibility of our enjoying separately on the bodily platform. Material enjoyment on the gross bodily platform is discouraged throughout the Bhagavad-gītā.

Jumal paljunes mitmeks ja meie moodustamegi selle paljunemise. Jumal on üks ilma teiseta, kuid Ta soovis saada mitmeks, et nautida. Me teame ju oma kogemusest, et üksinda toas istumine ja iseendaga rääkimine ei paku just suurt naudingut. Kuid kui toas on juba näiteks viis inimest, on meie nauding märksa suurem, ning kui me saame arutada Kṛṣṇa filosoofiat paljude paljude inimeste hulgas, on meie nauding veelgi suurem. Nauding tähendab mitmekesisust. Jumal paljunes mitmeks Oma naudingu eesmärgil, ja seetõttu on meie positsioon olla nauditav. See on meie algolemuslik positsioon ja meie loomise eesmärk. Nii nautija kui nauditav omab teadvust, kuid nauditava teadvus on nautija teadvusele alistuv. Kuigi Kṛṣṇa on nautija ja meie oleme nauditavad, võivad kõik naudingust võrdselt osa saada. Meie nauding vaid täiustub kui me osaleme Jumala naudingus. Pole võimalik, et saaksime tunda naudingut üksi kehalisel tasandil. Materiaalse nautimist madalal jämedakoelise keha tasandil laidetakse maha läbi kogu "Bhagavad-gītā".

mātrā-sparśās tu kaunteya
śītoṣṇa-sukha-duḥkha-dāḥ
āgamāpāyino ’nityās
tāṁs titikṣasva bhārata
mātrā-sparśās tu kaunteya
śītoṣṇa-sukha-duḥkha-dāḥ
āgamāpāyino ’nityās
tāṁs titikṣasva bhārata

“O son of Kuntī, the nonpermanent appearance of heat and cold, happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed.” (Gītā 2.14)

"Oo Kuntī poeg! Kuumus ja külmus, õnn ja ahastus vahelduvad nagu vahelduvad nagu aastaajad. Kõik need muutused tulenevad meeltetajust, ning tuleb õppida neid vastu võtma oma hingerahu häirimata." (Bg. 2.14)

The gross material body is a result of the interaction of the modes of material nature, and it is doomed to destruction.

Jämedakoeline keha on materiaalse looduse kolme guṇa vastastikuste toimete tulemus, mis on määratud hukule.

antavanta ime dehā
nityasyoktāḥ śarīriṇaḥ
anāśino ’prameyasya
tasmād yudhyasva bhārata
antavanta ime dehā
nityasyoktāḥ śarīriṇaḥ
anāśino ’prameyasya
tasmād yudhyasva bhārata

“Only the material body of the indestructible, immeasurable, and eternal living entity is subject to destruction; therefore, fight, O descendant of Bharata.” (Gītā 2.18)

"Ainult purustamatu, mõõtmatu ja igavese elusolendi keha on määratud hukule, seepärast võitle, oo Bharata järglane." (Bg. 2.18)

Śrī Kṛṣṇa therefore encourages us to transcend the bodily conception of existence and attain to our actual spiritual life.

Śrī Kṛṣṇa ärgitab meid tõusma kõrgemale eksistentsi kehalistest arusaamadest, et jõuda meie tegeliku, vaimse eluni.

guṇān etān atītya trīn
dehī deha-samudbhavān
janma-mṛtyu jarā-duḥkhair
vimukto ’mṛtam aśnute
guṇān etān atītya trīn
dehī deha-samudbhavān
janma-mṛtyu jarā-duḥkhair
vimukto ’mṛtam aśnute

“When the embodied being is able to transcend these three modes [goodness, passion, and ignorance], he can become free from birth, death, old age, and their distresses and can enjoy nectar even in this life.” (Gītā 14.20)

"Kui kehas viibiv elusolend suudab tõusta kõrgemale materiaalse looduse kolmest guṇast [millisteks on voorus, kirg ja teadmatus], siis saab ta vabaks sünnist, surmast ja vananemisest, ning kõigist nendest tulenevatest hädadest, ja tema saab nautida nektarit juba selles elus." (Bg. 14.20)

To establish ourselves on the pure brahma-bhūta spiritual platform, above the three modes, we must take up the method of Kṛṣṇa consciousness. The gift of Caitanya Mahāprabhu, the chanting of the names of Kṛṣṇa – Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare – facilitates this process. This method is called bhakti-yoga or mantra-yoga, and it is employed by the highest transcendentalists. How the transcendentalists realize their identity beyond birth and death, beyond the material body, and transfer themselves from the material universe to the spiritual universes are the subjects of the following chapters.

Et kinnistada end puhtal brahma-bhūta vaimsel tasandil, kõrgemalseisvana materiaalse looduse kolmest guṇast, tuleb meil algust teha Kṛṣṇa teadvuse arendamisega. Jumal Caitanya Mahāprabhu kingitus, Kṛṣṇa nimede kordamine — Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare — lihtsustab seda protsessi. Seda meetodit nimetatakse bhakti-joogaks ehk mantra-joogaks, ning seda on rakendanud ja rakendavad kõrgeimal tasemel transtsendentalistid. Kuidas transtsendentalistid teadvustavad oma identiteeti väljapool sündi ja surma, väljapool oma materiaalset keha, ja kuidas nad kannavad end materiaalsest universumist vaimsesse universumi, on järgmiste peatükkide teemadeks.