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TEXT 3

TEXT 3

Devanagari

Devanagari

सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत ।
श्रद्धामयोऽयं पुरुषो यो यच्छ्रद्ध: स एव स: ॥ ३ ॥

Text

Tekst

sattvānurūpā sarvasya
śraddhā bhavati bhārata
śraddhā-mayo ’yaṁ puruṣo
yo yac-chraddhaḥ sa eva saḥ
sattvānurūpā sarvasya
śraddhā bhavati bhārata
śraddhā-mayo ’yaṁ puruṣo
yo yac-chraddhaḥ sa eva saḥ

Synonyms

Synonyms

sattva-anurūpā — according to the existence; sarvasya — of everyone; śraddhā — faith; bhavati — becomes; bhārata — O son of Bharata; śraddhā — faith; mayaḥ — full of; ayam — this; puruṣaḥ — living entity; yaḥ — who; yat — having which; śraddhaḥ — faith; saḥ — thus; eva — certainly; saḥ — he.

sattva-anurūpā — vastavalt eksistentsile; sarvasya — igaühe; śraddhā — usk; bhavati — muutub; bhārata — oo, Bharata poeg; śraddhā — usk; mayaḥ — täis; ayam — see; puruṣaḥ — elusolend; yaḥ — kes; yat — mida omades; śraddhaḥ — usk; saḥ — sel moel; eva — kindlasti; saḥ — tema.

Translation

Translation

O son of Bharata, according to one’s existence under the various modes of nature, one evolves a particular kind of faith. The living being is said to be of a particular faith according to the modes he has acquired.

Oo, Bharata poeg, igaüks arendab endas teatud usku vastavalt sellele, milliste materiaalse looduse guṇade mõjuvallas ta elab. Öeldakse, et elusolend tunnustab ühte või teist usku vastavalt guṇadele, milles ta viibib.

Purport

Purport

Everyone has a particular type of faith, regardless of what he is. But his faith is considered good, passionate or ignorant according to the nature he has acquired. Thus, according to his particular type of faith, one associates with certain persons. Now the real fact is that every living being, as is stated in the Fifteenth Chapter, is originally a fragmental part and parcel of the Supreme Lord. Therefore one is originally transcendental to all the modes of material nature. But when one forgets his relationship with the Supreme Personality of Godhead and comes into contact with the material nature in conditional life, he generates his own position by association with the different varieties of material nature. The resultant artificial faith and existence are only material. Although one may be conducted by some impression, or some conception of life, originally he is nirguṇa, or transcendental. Therefore one has to become cleansed of the material contamination that he has acquired, in order to regain his relationship with the Supreme Lord. That is the only path back without fear: Kṛṣṇa consciousness. If one is situated in Kṛṣṇa consciousness, then that path is guaranteed for his elevation to the perfectional stage. If one does not take to this path of self-realization, then he is surely to be conducted by the influence of the modes of nature.

Igaüks usub millessegi, ükskõik, kes ta ka poleks. Tema usku peetakse aga vooruse, kire või teadmatuse poolt valitsetavaks – vastavalt sellele, millise guṇa mõjuvallas ta viibib. Vastavalt oma usule suhtleb inimene ka vastavate inimestega. On fakt, nagu kinnitatud viiendas peatükis, et iga elusolend on algselt Kõigekõrgema Jumala fragmentaarne lahutamatu osake. Seega on ta algselt materiaalse looduse guṇade suhtes transtsendentaalne, ent kui ta unustab oma suhted Jumala Kõrgeima Isiksusega ning satub kokkupuutesse materiaalse loodusega, tingimustest sõltuvas elus, loob ta oma seisukoha, suheldes materiaalse looduse erinevate avaldumisvormidega. Sellest tulenevad tehislik usk ja eksistents on kõigest materiaalsed. Ehkki inimest võivad juhtida teatud veendumused või elukäsitlus, on ta algselt nirguṇa, transtsendentaalne. Seepärast peab inimene puhastuma kogutud materiaalsest saastast, et taastada oma suhted Kõigekõrgema Jumalaga. Kṛṣṇa teadvus on selleks ainus hirmudest vaba tee. Kui inimene asetseb Kṛṣṇa teadvuses, siis võib ta olla kindel, et tõuseb täiuslikkuse tasandile. Kui inimene ei võta omaks seda eneseteadvustamise teed, siis jääb ta kindlasti looduse guṇade valitseda.

The word śraddhā, or “faith,” is very significant in this verse. Śraddhā, or faith, originally comes out of the mode of goodness. One’s faith may be in a demigod or some created God or some mental concoction. One’s strong faith is supposed to be productive of works of material goodness. But in material conditional life, no works are completely purified. They are mixed. They are not in pure goodness. Pure goodness is transcendental; in purified goodness one can understand the real nature of the Supreme Personality of Godhead. As long as one’s faith is not completely in purified goodness, the faith is subject to contamination by any of the modes of material nature. The contaminated modes of material nature expand to the heart. Therefore according to the position of the heart in contact with a particular mode of material nature, one’s faith is established. It should be understood that if one’s heart is in the mode of goodness his faith is also in the mode of goodness. If his heart is in the mode of passion, his faith is also in the mode of passion. And if his heart is in the mode of darkness, illusion, his faith is also thus contaminated. Thus we find different types of faith in this world, and there are different types of religions due to different types of faith. The real principle of religious faith is situated in the mode of pure goodness, but because the heart is tainted we find different types of religious principles. Thus according to different types of faith, there are different kinds of worship.

Sõna śraddhā („usk") on selles värsis väga oluline. Śraddhā ehk usk lähtub algselt vooruse guṇast. Inimene võib uskuda mõnda pooljumalat või enda poolt loodud Jumalat või mõnda kujutluste sünnitist. Tugevat usku peetakse materiaalse vooruse poolt looduks. Kuid materiaalses, tingimustest sõltuvas elus ei ole ükski inimese ettevõtmistest täielikult puhas, vaid neid mõjutavad erinevad guṇad. Need ei tulene puhtast voorusest. Puhas voorus on transtsendentaalne. Puhastunud vooruses võib inimene mõista Jumala Kõrgeima Isiksuse tegelikku loodust. Nii kaua kui tema usku ei valitse puhastunud voorus, on see saastatud materiaalse looduse guṇadest. Materiaalse looduse saastatud guṇad tungivad ka elusolendi südamesse. Seepärast võtab ta omaks mingi usu vastavalt sellele, millise guṇaga on kokkupuutes tema süda. Seega, kui inimese süda on vooruse guṇas, on seda ka tema usk. Kui süda on aga kire guṇas, on ka tema usk vallatud kire guṇast, ning kui tema süda illusioonis, pimeduse guṇas, on tema usk ebapuhas. Selles maailmas võime me näha erinevaid uske ning vastavalt nendele eksisteerivad ka erinevad religioonid. Religioosse usu tõeline põhimõte lähtub puhta vooruse guṇast, ent kuna elusolendi süda on saastunud, kohtame me maailmas erinevaid religioosseid printsiipe. Ning vastavalt erinevatele uskudele teenitakse erinevaid objekte.