TEXT 6

Devanagari

तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् ।
सुखसङ्गेन बध्‍नाति ज्ञानसङ्गेन चानघ ॥ ६ ॥

Text

Tekst

tatra sattvaṁ nirmalatvāt
prakāśakam anāmayam
sukha-saṅgena badhnāti
jñāna-saṅgena cānagha

Synonyms

tatra — there; sattvam — the mode of goodness; nirmalatvāt — being purest in the material world; prakāśakam — illuminating; anāmayam — without any sinful reaction; sukha — with happiness; saṅgena — by association; badhnāti — conditions; jñāna — with knowledge; saṅgena — by association; ca — also; anagha — O sinless one.

tatra — seal; sattvam — vooruse guṇa; nirmalatvāt — olles puhtaim materiaalses maailmas; prakāśakam — valgustades; anāmayam — patuste tegude järelmõjudeta; sukha — õnnega; saṅgena — suhtlusega; badhnāti — muudab tingimustest sõltuvaks; jñāna — teadmistega; saṅgena — suhtlusega; ca — samuti; anagha — oo, patutu.

Translation

O sinless one, the mode of goodness, being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode become conditioned by a sense of happiness and knowledge.

Oo, patutu, vooruse guṇa, mis on puhtam kui teised, valgustab elusolendit ning vabastab ta kõikide patuste tegude järelmõjudest. Need, kes viibivad vooruse guṇa mõju all, satuvad sõltuvusse õnnetundest ning teadmistest.

Purport

The living entities conditioned by material nature are of various types. One is happy, another is very active, and another is helpless. All these types of psychological manifestations are causes of the entities’ conditioned status in nature. How they are differently conditioned is explained in this section of Bhagavad-gītā. The mode of goodness is first considered. The effect of developing the mode of goodness in the material world is that one becomes wiser than those otherwise conditioned. A man in the mode of goodness is not so much affected by material miseries, and he has a sense of advancement in material knowledge. The representative type is the brāhmaṇa, who is supposed to be situated in the mode of goodness. This sense of happiness is due to understanding that, in the mode of goodness, one is more or less free from sinful reactions. Actually, in the Vedic literature it is said that the mode of goodness means greater knowledge and a greater sense of happiness.

Materiaalse looduse tingimustest sõltuvuses olevaid elusolendeid on erinevaid. Mõned neist on õnnelikud, mõned väga aktiivsed, mõned aga abitud. Kõik need erinevad psühholoogilised avaldumised määratlevad selle, mil viisil elusolendid on tingimustest sõltuvad. Erinevaid tingimustest sõltumise viise kirjeldataksegi käesolevas „Bhagavad-gītā" osas. Esmalt räägitakse vooruse guṇast. Arendades materiaalses maailmas vooruse guṇat, saab inimene targemaks kui need, kes on tingimustest sõltuvad mõnel muul viisil. Vooruse guṇa mõju all olevat inimest ei puuduta kuigivõrd materiaalsed hädad ning ta peab end materiaalsetes valdkondades arenenuks. Hea näide seda tüüpi inimestest on brāhmaṇad, kes on vooruse guṇa mõju all viibivad isiksused. Õnnetunne tuleneb sellest, et vooruse guṇani jõudnud inimene on enam-vähem vaba patuste tegude järelmõjudest. Vedakirjanduses öeldakse, et vooruse guṇa tähendab suuremaid teadmisi ning suuremat õnnetunnet.

The difficulty here is that when a living entity is situated in the mode of goodness he becomes conditioned to feel that he is advanced in knowledge and is better than others. In this way he becomes conditioned. The best examples are the scientist and the philosopher. Each is very proud of his knowledge, and because they generally improve their living conditions, they feel a sort of material happiness. This sense of advanced happiness in conditioned life makes them bound by the mode of goodness of material nature. As such, they are attracted toward working in the mode of goodness, and, as long as they have an attraction for working in that way, they have to take some type of body in the modes of nature. Thus there is no likelihood of liberation, or of being transferred to the spiritual world. Repeatedly one may become a philosopher, a scientist or a poet, and repeatedly become entangled in the same disadvantages of birth and death. But, due to the illusion of the material energy, one thinks that that sort of life is pleasant.

Ainsaks probleemiks on sel juhul aga see, et vooruse guṇa mõju all viibiv inimene satub sõltuvusse tundest, et ta on teistest parem ja targem. Sel moel satub ta tingimustest sõltuvusse. Parimad näited sellest on teadlased ja filosoofid. Kõik nad on väga uhked oma teadmiste üle ning kuna nad reeglina võivad endale lubada häid elamistingimusi, kogevad nad teatud materiaalset õnnetunnet. See tingimustest sõltuvas elus kogetav edasijõudmise tunne seob neid materiaalse looduse vooruse guṇaga. Kuna nad on kiindunud vooruse guṇas tegutsemisse, on nad selle kiindumuse jätkudes sunnitud omandama uusi looduse guṇade poolt valitsetavaid kehasid, ning seega ei saavuta nad vabanemist ega vaimsesse maailma tõusmist. Elusolend võib korduvalt olla filosoof, teadlane või poeet ning ühtlasi korduvalt kannatada sünni ja surma ebamugavuste käes. Kuid materiaalse energia illusiooni tõttu peavad nad ise sellist elu ometigi meeldivaks.