TEXTS 3-4

Devanagari

न रूपमस्येह तथोपलभ्यते
नान्तो न चादिर्न च सम्प्रतिष्ठा ।
अश्वत्थमेनं सुविरूढमूल-
मसङ्गशस्त्रेण दृढेन छित्त्वा ॥ ३ ॥
तत: पदं तत्परिमार्गितव्यं
यस्मिन्गता न निवर्तन्ति भूय: ।
तमेव चाद्यं पुरुषं प्रपद्ये
यत: प्रवृत्ति: प्रसृता पुराणी ॥ ४ ॥

Text

Tekst

na rūpam asyeha tathopalabhyate
nānto na cādir na ca sampratiṣṭhā
aśvattham enaṁ su-virūḍha-mūlam
asaṅga-śastreṇa dṛḍhena chittvā

tataḥ padaṁ tat parimārgitavyaṁ
yasmin gatā na nivartanti bhūyaḥ
tam eva cādyaṁ puruṣaṁ prapadye
yataḥ pravṛttiḥ prasṛtā purāṇī

Synonyms

na — not; rūpam — the form; asya — of this tree; iha — in this world; tathā — also; upalabhyate — can be perceived; na — never; antaḥ — end; na — never; ca — also; ādiḥ — beginning; na — never; ca — also; sampratiṣṭhā — the foundation; aśvattham — banyan tree; enam — this; su-virūḍha — strongly; mūlam — rooted; asaṅga-śastreṇa — by the weapon of detachment; dṛḍhena — strong; chittvā — cutting; tataḥ — thereafter; padam — situation; tat — that; parimārgitavyam — has to be searched out; yasmin — where; gatāḥ — going; na — never; nivartanti — they come back; bhūyaḥ — again; tam — to Him; eva — certainly; ca — also; ādyam — original; puruṣam — the Personality of Godhead; prapadye — surrender; yataḥ — from whom; pravṛttiḥ — the beginning; prasṛtā — extended; purāṇi — very old.

na — ei; rūpam — kuju; asya — selle puu; iha — selles maailmas; tathā — samuti; upalabhyate — on võimalik tajuda; na — mitte kunagi; antaḥ — lõpp; na — mitte kunagi; ca — samuti; ādiḥ — algus; na — mitte kunagi; ca — samuti; sampratiṣṭhā — alus; aśvattham — bengali viigipuu; enam — see; su-virūḍha — tugevalt; mūlam — juurdunud; asaṅga-śastreṇa — loobumuse relvaga; dṛḍhena — tugeva; chittvā — lõigates; tataḥ — seejärel; padam — olukorda; tat — see; parimārgitavyam — tuleb üles otsida; yasmin — kuhu; gatāḥ — minnes; na — mitte kunagi; nivartanti — nad tulevad tagasi; bhūyaḥ — taas; tam — Temale; eva — kindlasti; ca — samuti; ādyam — algsele; puruṣam — Jumala Isiksusele; prapadye — alistuma; yataḥ — kellest; pravṛttiḥ — algus; prasṛtā — laienenud; purāṇī — väga vana.

Translation

The real form of this tree cannot be perceived in this world. No one can understand where it ends, where it begins, or where its foundation is. But with determination one must cut down this strongly rooted tree with the weapon of detachment. Thereafter, one must seek that place from which, having gone, one never returns, and there surrender to that Supreme Personality of Godhead from whom everything began and from whom everything has extended since time immemorial.

Selles maailmas pole selle puu tegelikku kuju võimalik tajuda. Keegi ei suuda mõista, kus see lõpeb, kust algab, või kus on selle alus. Kuid see tugevalt juurdunud puu tuleb loobumuste relva abil täie sihikindlusega maha raiuda. Seejärel peab otsija leidma paiga, milleni jõudes pole vaja kunagi tagasi pöörduda, ning alistuma seal Jumala Kõrgeimale Isiksusele, kellest kõik on alguse saanud ning hargnenud mäletamatutest aegadest alates.

Purport

It is now clearly stated that the real form of this banyan tree cannot be understood in this material world. Since the root is upwards, the extension of the real tree is at the other end. When entangled with the material expansions of the tree, one cannot see how far the tree extends, nor can one see the beginning of this tree. Yet one has to find out the cause. “I am the son of my father, my father is the son of such-and-such a person, etc.” By searching in this way, one comes to Brahmā, who is generated by the Garbhodaka-śāyī Viṣṇu. Finally, in this way, when one reaches the Supreme Personality of Godhead, that is the end of research work. One has to search out that origin of this tree, the Supreme Personality of Godhead, through the association of persons who are in knowledge of that Supreme Personality of Godhead. Then by understanding one becomes gradually detached from this false reflection of reality, and by knowledge one can cut off the connection and actually become situated in the real tree.

Siin öeldakse selgelt, et selles maailmas pole selle viigipuu tegelikku kuju võimalik mõista. Kuna selle puu juured kasvavad ülespoole, algab tegelik puu teiselt poolt. Kuna me oleme seotud selle puu materiaalsete ekspansioonidega, ei suuda me näha, kui kaugele see puu ulatub või kus on selle algus. Sellegipoolest peame me leidma selle puu kasvamise algse põhjuse. „Mina olen oma isa poeg, minu isa on sellise ja sellise isiku poeg, jne." Sedasi otsides jõuame me esmalt välja Brahmāni, kes on sündinud Garbhodakaśāyī Viṣṇust, ning oma otsingu lõpptulemusena jõuame Jumala Kõrgeima Isiksuseni. Inimene peab leidma selle puu alge, Jumala Kõrgeima Isiksuse, suheldes inimestega, kes omavad teadmisi sellest Jumala Kõrgeimast Isiksusest. Mõistes Jumala Kõrgeimat Isiksust, vabaneb inimene aegamööda kiindumusest selle tegelikkuse võltsi peegelduse vastu ning suudab teadmiste abil läbi lõigata oma seosed selle puuga. Sedasi jõuab ta tõelise puu juurde.

The word asaṅga is very important in this connection because the attachment for sense enjoyment and lording it over the material nature is very strong. Therefore one must learn detachment by discussion of spiritual science based on authoritative scriptures, and one must hear from persons who are actually in knowledge. As a result of such discussion in the association of devotees, one comes to the Supreme Personality of Godhead. Then the first thing one must do is surrender to Him. The description of that place whence having gone one never returns to this false reflected tree is given here. The Supreme Personality of Godhead, Kṛṣṇa, is the original root from whom everything has emanated. To gain the favor of that Personality of Godhead, one has only to surrender, and this is a result of performing devotional service by hearing, chanting, etc. He is the cause of the extension of the material world. This has already been explained by the Lord Himself. Ahaṁ sarvasya prabhavaḥ: “I am the origin of everything.” Therefore to get out of the entanglement of this strong banyan tree of material life, one must surrender to Kṛṣṇa. As soon as one surrenders unto Kṛṣṇa, one becomes detached automatically from this material extension.

Sõna asaṅga on antud värsis väga oluline, sest kiindumus meelelistesse naudingutesse ning materiaalse looduse üle valitsemisse on väga tugev. Seepärast peab inimene õppima elama loobumuslikku elu, arutledes autoriteetsetele pühakirjadele tuginedes vaimse teaduse teemadel ning kuulates vaimsest teadusest inimestelt, kes omavad tõepoolest teadmisi. Sellise arutluse tulemusena, pühendunute seltskonnas, jõuab inimene Jumala Kõrgeima Isiksuse juurde. Esimene, mida tuleb teha, on Talle alistuda. Siinkohal antakse kirjeldus paigast, kuhu jõudes ei pöörduta enam kunagi tagasi selle puu võltsi peegelduse juurde. Jumala Kõrgeim Isiksus, Kṛṣṇa, on algne juur, millest kõik on kasvanud. Et saavutada selle Jumala Isiksuse soosing, tuleb meil vaid Temale alistuda ning see on võimalik pühendunud teenimise näol – kuulates Jumalast, lauldes Talle ülistust jne. Tema on selle materiaalse maailma hargnemise algne põhjus. Jumal on seda juba Ise selgitanud: ahaṁ sarvasya prabhavaḥ. „Mina olen kõige alge." Seepärast tuleb inimesel selle tugeva materiaalse elu viigipuu köidikuist vabanemiseks alistuda Kṛṣṇale. Niipea kui inimene alistub Kṛṣṇale, vabaneb ta koheselt kiindumusest Tema energia laienduse – materiaalse maailma vastu.