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TEXT 1

TEXT 1

Devanagari

Devanagari

अर्जुन उवाच
एवं सततयुक्ता ये भक्तास्त्वां पर्युपासते ।
ये चाप्यक्षरमव्यक्तं तेषां के योगवित्तमा: ॥ १ ॥

Text

Tekst

arjuna uvāca
evaṁ satata-yuktā ye
bhaktās tvāṁ paryupāsate
ye cāpy akṣaram avyaktaṁ
teṣāṁ ke yoga-vittamāḥ
arjuna uvāca
evaṁ satata-yuktā ye
bhaktās tvāṁ paryupāsate
ye cāpy akṣaram avyaktaṁ
teṣāṁ ke yoga-vittamāḥ

Synonyms

Synonyms

arjunaḥ uvāca — Arjuna said; evam — thus; satata — always; yuktāḥ — engaged; ye — those who; bhaktāḥ — devotees; tvām — You; paryupāsate — properly worship; ye — those who; ca — also; api — again; akṣaram — beyond the senses; avyaktam — the unmanifested; teṣām — of them; ke — who; yoga-vit-tamāḥ — the most perfect in knowledge of yoga.

arjunaḥ uvāca — Arjuna ütles; evam — sel viisil; satata — alati; yuktāḥ — hõivatud; ye — need, kes; bhaktāḥ — pühendunud; tvām — Sind; paryupāsate — kummardavad vastavalt ettekirjutustele; ye — need, kes; ca — samuti; api — taas; akṣaram — väljaspool meeli; avyaktam — mitteavaldunud; teṣām — nende; ke — kes; yoga-vit-tamāḥ — jooga tundmises täiuslikuimad.

Translation

Translation

Arjuna inquired: Which are considered to be more perfect, those who are always properly engaged in Your devotional service or those who worship the impersonal Brahman, the unmanifested?

Arjuna küsis: Keda peetakse täiuslikumaks – kas neid, kes on alati vastavalt ettekirjutustele hõivatud Sinu pühendunud teenimisega, või neid, kes kummardavad impersonaalset Brahmanit, mitteavaldunut?

Purport

Purport

Kṛṣṇa has now explained about the personal, the impersonal and the universal and has described all kinds of devotees and yogīs. Generally, the transcendentalists can be divided into two classes. One is the impersonalist, and the other is the personalist. The personalist devotee engages himself with all energy in the service of the Supreme Lord. The impersonalist also engages himself, not directly in the service of Kṛṣṇa but in meditation on the impersonal Brahman, the unmanifested.

Kṛṣṇa on selgitanud Oma isiksuslikku, mitteisiksuslikku ja kõiksuse aspekti ning erinevaid pühendunute ja joogide kategooriaid. Laias plaanis võib transtsendentalistid jagada kahte gruppi: impersonalistid ja personalistid. Personalistidest pühendunud rakendavad kogu oma energia Kõigekõrgema Jumala teenimisse. Kaudselt rakendab end Kṛṣṇa teenimisse ka impersonalist, kuid tema meditatsioon on suunatud impersonaalsele Brahmanile, mitteavaldunule.

We find in this chapter that of the different processes for realization of the Absolute Truth, bhakti-yoga, devotional service, is the highest. If one at all desires to have the association of the Supreme Personality of Godhead, then he must take to devotional service.

Sellest peatükist saame me teada, et kõikidest erinevatest Absoluutse Tõe teadvustamise protsessidest on kõrgeimaks bhakti-jooga ehk pühendunud teenimine. Kui inimene soovib vähegi suhelda Jumala Kõrgeima Isiksusega, siis peab ta algust tegema pühendunud teenimisega.

Those who worship the Supreme Lord directly by devotional service are called personalists. Those who engage themselves in meditation on the impersonal Brahman are called impersonalists. Arjuna is here questioning which position is better. There are different ways to realize the Absolute Truth, but Kṛṣṇa indicates in this chapter that bhakti-yoga, or devotional service to Him, is the highest of all. It is the most direct, and it is the easiest means for association with the Godhead.

Neid, kes teenivad pühendunult otseselt Kõigekõrgemat Jumalat, nimetatakse personalistideks. Neid, kes mediteerivad impersonaalsele Brahmanile, nimetatakse impersonalistideks. Arjuna esitab siin küsimuse, kumb neist meetoditest on parem. Absoluutse Tõe teadvustamiseks on erinevaid teid, kuid selles peatükis näitab Kṛṣṇa, et bhakti-jooga ehk Tema pühendunud teenimine on neist kõigist kõrgeim. See on kõige otsesem ning lihtsaim viis Jumalaga suhtlemiseks.

In the Second Chapter of Bhagavad-gītā, the Supreme Lord explained that a living entity is not the material body; he is a spiritual spark. And the Absolute Truth is the spiritual whole. In the Seventh Chapter He spoke of the living entity as being part and parcel of the supreme whole and recommended that he transfer his attention fully to the whole. Then again in the Eighth Chapter it was said that anyone who thinks of Kṛṣṇa at the time of quitting his body is at once transferred to the spiritual sky, to the abode of Kṛṣṇa. And at the end of the Sixth Chapter the Lord clearly said that of all yogīs, one who always thinks of Kṛṣṇa within himself is considered the most perfect. So in practically every chapter the conclusion has been that one should be attached to the personal form of Kṛṣṇa, for that is the highest spiritual realization.

„Bhagavad-gītā" teises peatükis selgitas Kõigekõrgem Jumal, et elusolend ei ole mitte materiaalne keha, vaid vaimne säde, ning et Absoluutne Tõde on vaimne tervik. Seitsmendas peatükis rääkis Ta, et elusolend on kõrgeima terviku lahutamatu osake ning soovitas kogu oma tähelepanu pöörata sellele tervikule. Kaheksandas peatükis öeldi jälle, et see, kes mõtleb kehast lahkudest Kṛṣṇast, tõuseb kohe vaimsesse taevasse, Kṛṣṇa elupaika. Ning kuuenda peatüki lõpus ütles Jumal selgelt, et kõikidest joogidest on täiuslikuim see, kes mõtleb alati Kṛṣṇast eneses. Seega jõutakse praktiliselt igas peatükis järelduseni, et inimene peab kiinduma Kṛṣṇa isiksuslikku kujusse, sest selles seisneb vaimse mõistmise kõrgeim täiuslikkus.

Nevertheless, there are those who are not attached to the personal form of Kṛṣṇa. They are so firmly detached that even in the preparation of commentaries to Bhagavad-gītā they want to distract other people from Kṛṣṇa and transfer all devotion to the impersonal brahma-jyotir. They prefer to meditate on the impersonal form of the Absolute Truth, which is beyond the reach of the senses and is not manifest.

Sellegipoolest ei ole kõik inimesed kiindunud Kṛṣṇa isiksuslikku kujusse. See on neile sedavõrd vastumeelne, et isegi „Bhagavad-gītāt" kommenteerides tahavad nad juhtida inimeste tähelepanu Kṛṣṇast kõrvale ning suunata kogu pühendumuse impersonaalsele brahmajyotile. Nad eelistavad mediteerida Absoluutse Tõe impersonaalsele aspektile, mis on mitteavaldunud ning jääb väljapoole meeltetaju.

And so, factually, there are two classes of transcendentalists. Now Arjuna is trying to settle the question of which process is easier and which of the classes is most perfect. In other words, he is clarifying his own position because he is attached to the personal form of Kṛṣṇa. He is not attached to the impersonal Brahman. He wants to know whether his position is secure. The impersonal manifestation, either in this material world or in the spiritual world of the Supreme Lord, is a problem for meditation. Actually, one cannot perfectly conceive of the impersonal feature of the Absolute Truth. Therefore Arjuna wants to say, “What is the use of such a waste of time?” Arjuna experienced in the Eleventh Chapter that to be attached to the personal form of Kṛṣṇa is best because he could thus understand all other forms at the same time and there was no disturbance to his love for Kṛṣṇa. This important question asked of Kṛṣṇa by Arjuna will clarify the distinction between the impersonal and personal conceptions of the Absolute Truth.

Seega on sisuliselt kaks kategooriat transtsendentaliste. Nüüd esitab Arjuna küsimuse, kumb nendest kahest transtsendentaalsest protsessist on lihtsam ning kumma kategooria transtsendentaliste tuleb pidada täiuslikumaks. Teisisõnu öeldes selgitab ta omaenda positsiooni, sest Arjuna on kiindunud Kṛṣṇa isiksuslikku kujusse. Teda ei huvita impersonaalne Brahman. Arjuna tahab teada, kas tema positsioon on õige. Kõigekõrgema Jumala impersonaalsele avaldumisele on väga raske mediteerida, nii selles materiaalses kui ka vaimses maailmas. Absoluutse Tõe impersonaalset aspekti ei ole tegelikult võimalik täielikult kujutleda. Seepärast peab Arjuna seda lihtsalt aja raiskamiseks. Arjuna mõistis üheteistkümnendas peatükis, et parim on olla kiindunud Kṛṣṇa isiksuslikku kujusse, sest sel moel mõistab ta ka kõiki teisi Kṛṣṇa avaldumisi ega lase häirida oma armastust Tema vastu. Sellele olulisele küsimusele vastates selgitab Kṛṣṇa, milline on erinevus Absoluutse Tõe personaalse ja impersonaalse kontseptsiooni vahel.