TEXT 15

Devanagari

नादत्ते कस्यचित्पापं न चैव सुकृतं विभु: ।
अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तव: ॥ १५ ॥

Text

Tekst

nādatte kasyacit pāpaṁ
na caiva sukṛtaṁ vibhuḥ
ajñānenāvṛtaṁ jñānaṁ
tena muhyanti jantavaḥ

Synonyms

na — never; ādatte — accepts; kasyacit — anyone’s; pāpam — sin; na — nor; ca — also; eva — certainly; su-kṛtam — pious activities; vibhuḥ — the Supreme Lord; ajñānena — by ignorance; āvṛtam — covered; jñānam — knowledge; tena — by that; muhyanti — are bewildered; jantavaḥ — the living entities.

na — mitte kunagi; ādatte — võtab vastu; kasyacit — kellegi; pāpam — pattu; na — ega; ca — samuti; eva — kindlasti; su-kṛtam — jumalakartlikku tegu; vibhuḥ — Kõigekõrgem Jumal; ajñānena — teadmatuse poolt; āvṛtam — kaetud; jñānam — teadmised; tena — seeläbi; muhyanti — on segadusse aetud; jantavaḥ — elusolendid.

Translation

Nor does the Supreme Lord assume anyone’s sinful or pious activities. Embodied beings, however, are bewildered because of the ignorance which covers their real knowledge.

Kõigekõrgem Jumal ei võta kanda kellegi patuseid ega jumalakartlikke tegusid. Kehastunud elusolendid on aga ometigi segadusse aetud teadmatusest, mis nende tegelikke teadmisi katab.

Purport

The Sanskrit word vibhu means the Supreme Lord who is full of unlimited knowledge, riches, strength, fame, beauty and renunciation. He is always satisfied in Himself, undisturbed by sinful or pious activities. He does not create a particular situation for any living entity, but the living entity, bewildered by ignorance, desires to be put into certain conditions of life, and thereby his chain of action and reaction begins. A living entity is, by superior nature, full of knowledge. Nevertheless, he is prone to be influenced by ignorance due to his limited power. The Lord is omnipotent, but the living entity is not. The Lord is vibhu, or omniscient, but the living entity is aṇu, or atomic. Because he is a living soul, he has the capacity to desire by his free will. Such desire is fulfilled only by the omnipotent Lord. And so, when the living entity is bewildered in his desires, the Lord allows him to fulfill those desires, but the Lord is never responsible for the actions and reactions of the particular situation which may be desired. Being in a bewildered condition, therefore, the embodied soul identifies himself with the circumstantial material body and becomes subjected to the temporary misery and happiness of life. The Lord is the constant companion of the living entity as Paramātmā, or the Supersoul, and therefore He can understand the desires of the individual soul, as one can smell the flavor of a flower by being near it. Desire is a subtle form of conditioning for the living entity. The Lord fulfills his desire as he deserves: Man proposes and God disposes. The individual is not, therefore, omnipotent in fulfilling his desires. The Lord, however, can fulfill all desires, and the Lord, being neutral to everyone, does not interfere with the desires of the minute independent living entities. However, when one desires Kṛṣṇa, the Lord takes special care and encourages one to desire in such a way that one can attain to Him and be eternally happy. The Vedic hymns therefore declare, eṣa u hy eva sādhu karma kārayati taṁ yam ebhyo lokebhya unninīṣate. eṣa u evāsādhu karma kārayati yam adho ninīṣate: “The Lord engages the living entity in pious activities so that he may be elevated. The Lord engages him in impious activities so that he may go to hell.” (Kauṣītakī Upaniṣad 3.8)

Sanskritikeelne sõna vibhu tähendab „Kõigekõrgem Jumal, kes omab piiramatult teadmisi, rikkusi, jõudu, kuulsust, ilu ja loobumust nende täiuses". Ta on alati Iseeneses rahuldatud ning Tema rahu ei häiri ei patused ega jumalakartlikud teod. Ta ei aseta ühtegi elusolendit tingimustest sõltuvusse, kuid teadmatusest segadusse aetud elusolend soovib sattuda sõltuvusse teatud tingimustest. Seeläbi saabki alguse tema tegude ning nende järelmõjude ahel. Elusolend on kõrgema looduse poolest täis teadmisi. Ometigi omab ta kalduvust sattuda oma piiratud võimete tõttu teadmatuse mõju alla. Jumal on kõikvõimas, kuid elusolend seda ei ole. Jumal on vibhu, kõikvõimas, kuid elusolend on aṇu, aatomisuurune. Kuna elusolend on elav hing, siis omab ta tahtevabadust, kuid tema tahet rahuldab üksnes kõikvõimas Jumal. Kui elusolend on materiaalsetest soovidest segadusse aetud, siis laseb Jumal tal neid soove rahuldada, kuid Ta ei kanna kunagi vastutust elusolendi soovikohaste tegude ja nende tagajärgede eest. Viibides segaduses, samastab kehastunud hing end oma ajutise materiaalse kehaga ning elab seepärast läbi ajalikke kannatusi ja õnne. Paramātmāna ehk Ülihingena on Jumal elusolendi alatine kaaslane ning seetõttu mõistab Ta individuaalse hinge soove samamoodi nagu lille kõrval olles on võimalik tunda selle lõhna. Soov on elusolendi tingimustest sõltumise peenem vorm. Jumal täidab ta soove niivõrd, kuivõrd ta seda väärib – inimene soovib, Jumal võimaldab. Individuaalne hing ei ole seega oma soovide täitmises kõikvõimas. Jumal võib aga täita kõik soovid ning, olles kõigi suhtes neutraalne, ei sekku ta väikeste iseseisvate elusolendite soovidesse. Kui aga elusolendi sooviks on Kṛṣṇa, siis kannab Jumal tema eest erilist hoolt ning julgustab teda soovima seda, mis aitab elusolendil Jumalani jõuda ja igavesti õnnelik olla. Vedalikud hümnid kinnitavad: eṣa u hy eva sādhu karma kārayati taṁ yam ebhyo lokebhya unninīṣate. eṣa u evāsādhu karma kārayati yam adho ninīṣate. „Jumal annab elusolendile võimaluse jumalakartlikeks tegudeks, et ta saaks tõusta. Jumal annab elusolendile võimaluse patusteks tegudeks, et ta saaks põrgusse langeda." („Kauṣītakī Upaniṣad" 3.8)

ajño jantur anīśo ’yam
ātmanaḥ sukha-duḥkhayoḥ
īśvara-prerito gacchet
svargaṁ vāśv abhram eva ca

“The living entity is completely dependent in his distress and happiness. By the will of the Supreme he can go to heaven or hell, as a cloud is driven by the air.”

„Elusolend on täielikult sõltuv oma kannatustest ja õnnest. Nii nagu õhk juhib pilve, võib ta vastavalt Kõigekõrgema tahtele minna kas taevasse või põrgusse."

Therefore the embodied soul, by his immemorial desire to avoid Kṛṣṇa consciousness, causes his own bewilderment. Consequently, although he is constitutionally eternal, blissful and cognizant, due to the littleness of his existence he forgets his constitutional position of service to the Lord and is thus entrapped by nescience. And, under the spell of ignorance, the living entity claims that the Lord is responsible for his conditional existence. The Vedānta-sūtras (2.1.34) also confirm this. Vaiṣamya-nairghṛṇye na sāpekṣatvāt tathā hi darśayati: “The Lord neither hates nor likes anyone, though He appears to.”

Seega põhjustab segadusse sattumist elusolend ise, sest mäletamatutest aegadest alates on ta soovinud Kṛṣṇa teadvust vältida. Ehkki ta on oma algolemuselt igavene, õndsuses ja teadmistes viibiv, unustab ta oma tühisuse tõttu oma algolemusliku positsiooni, mis seisneb Jumala teenimises, ning satub teadmatuse lõksu. Ning teadmatuse mõju all kuulutab ta, et Jumal on vastutav tema tingimustest sõltuva eksistentsi eest. „Vedānta- sūtra" (2.1.34) kinnitab seda samuti. Vaiṣamya-nairghṛṇye na sāpekṣatvāt tathā hi darśayati – „Jumal ei tunne mitte kellegi vastu ei viha ega sümpaatiat, ehkki näib nagu oleks see nii."