TEXTS 20-23

Devanagari

यत्रोपरमते चित्तं निरुद्धं योगसेवया ।
यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति ॥ २० ॥
सुखमात्यन्तिकं यत्तद्‍बुद्धिग्राह्यमतीन्द्रियम् ।
वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वत: ॥ २१ ॥
यं लब्ध्वा चापरं लाभं मन्यते नाधिकं तत: ।
यस्मिन्स्थितो न दु:खेन गुरुणापि विचाल्यते ॥ २२ ॥
तं विद्याद्दु:खसंयोगवियोगं योगसंज्ञितम् ॥ २३ ॥

Text

Tekst

yatroparamate cittaṁ
niruddhaṁ yoga-sevayā
yatra caivātmanātmānaṁ
paśyann ātmani tuṣyati

sukham ātyantikaṁ yat tad
buddhi-grāhyam atīndriyam
vetti yatra na caivāyaṁ
sthitaś calati tattvataḥ

yaṁ labdhvā cāparaṁ lābhaṁ
manyate nādhikaṁ tataḥ
yasmin sthito na duḥkhena
guruṇāpi vicālyate

taṁ vidyād duḥkha-saṁyoga-
viyogaṁ yoga-saṁjñitam

Synonyms

yatra — in that state of affairs where; uparamate — cease (because one feels transcendental happiness); cittam — mental activities; niruddham — being restrained from matter; yoga-sevayā — by performance of yoga; yatra — in which; ca — also; eva — certainly; ātmanā — by the pure mind; ātmānam — the Self; paśyan — realizing the position of; ātmani — in the Self; tuṣyati — one becomes satisfied; sukham — happiness; ātyantikam — supreme; yat — which; tat — that; buddhi — by intelligence; grāhyam — accessible; atīndriyam — transcendental; vetti — one knows; yatra — wherein; na — never; ca — also; eva — certainly; ayam — he; sthitaḥ — situated; calati — moves; tattvataḥ — from the truth; yam — that which; labdhvā — by attainment; ca — also; aparam — any other; lābham — gain; manyate — considers; na — never; adhikam — more; tataḥ — than that; yasmin — in which; sthitaḥ — being situated; na — never; duḥkhena — by miseries; guruṇā api — even though very difficult; vicālyate — becomes shaken; tam — that; vidyāt — you must know; duḥkha-saṁyoga — of the miseries of material contact; viyogam — extermination; yoga-saṁjñitam — called trance in yoga.

yatra — sellises olukorras, kus; uparamate — lõppevad (kuna elusolend tunneb transtsendentaalset õnne); cittam — mõttetegevus; niruddham — olemata kokkupuutes mateeriaga; yoga-sevayā — jooga praktiseerimise läbi; yatra — milles; ca — samuti; eva — kindlasti; ātmanā — puhta mõistusega; ātmānam — Hinge; paśyan — teadvustades positsiooni; ātmani — Hinges; tuṣyati — inimene rahuldub; sukham — õnn; ātyantikam — kõrgeim; yat — milline; tat — see; buddhi — arukusega; grāhyam — kättesaadav; atīndriyam — transtsendentaalne; vetti — ta teab; yatra — milles; na — mitte kunagi; ca — samuti; eva — kindlasti; ayam — tema; sthitaḥ — asetsev; calati — liigub; tattvataḥ — tõest; yam — see, mida; labdhvā — saavutamisega; ca — samuti; aparam — ükskõik, millist teist; lābham — saavutust; manyate — peab; na — mitte kunagi; adhikam — rohkem; tataḥ — kui see; yasmin — milles; sthitaḥ — asetsedes; na — mitte kunagi; duḥkhena — kannatustega; guruṇā api — isegi juhul, kui väga raske; vicālyate — laseb kõigutada; tam — seda; vidyāt — sa pead teadma; duḥkha-saṁyoga — mateeriaga kokku puutumisest tulenevad kannatused; viyogam — hävitamine; yoga-saṁjñitam — nimetatakse transiks joogas.

Translation

In the stage of perfection called trance, or samādhi, one’s mind is completely restrained from material mental activities by practice of yoga. This perfection is characterized by one’s ability to see the Self by the pure mind and to relish and rejoice in the Self. In that joyous state, one is situated in boundless transcendental happiness, realized through transcendental senses. Established thus, one never departs from the truth, and upon gaining this he thinks there is no greater gain. Being situated in such a position, one is never shaken, even in the midst of greatest difficulty. This indeed is actual freedom from all miseries arising from material contact.

Täiuslikkuse seisundis, mida nimetatakse transiks ehk samādhiks, on joogi mõistus jooga praktiseerimise läbi materialistlikust mõttetegevusest täielikult vabanenud. Seda täiuslikkust iseloomustab inimese võime näha puhta mõistuse abil Hinge tegelikku olemust ja tunda Hinges naudingut. Selles rõõmuküllases seisundis kogeb inimene piiritut transtsendentaalset õnne, nautides seda transtsendentaalsete meelte läbi. Selles veendununa ei lahku inimene kunagi tõest. Olles selle saavutanud, mõtleb ta, et midagi enamat saavutada pole võimalik. Viibides selles seisundis, ei lase inimene ka keset suurimaid raskusi oma tasakaalu rikkuda. See on tõepoolest vabanemine kõikidest kannatustest, mis tulenevad kokkupuutest mateeriaga.

Purport

By practice of yoga one becomes gradually detached from material concepts. This is the primary characteristic of the yoga principle. And after this, one becomes situated in trance, or samādhi, which means that the yogī realizes the Supersoul through transcendental mind and intelligence, without any of the misgivings of identifying the self with the Superself. Yoga practice is more or less based on the principles of the Patañjali system. Some unauthorized commentators try to identify the individual soul with the Supersoul, and the monists think this to be liberation, but they do not understand the real purpose of the Patañjali system of yoga. There is an acceptance of transcendental pleasure in the Patañjali system, but the monists do not accept this transcendental pleasure, out of fear of jeopardizing the theory of oneness. The duality of knowledge and knower is not accepted by the nondualist, but in this verse transcendental pleasure – realized through transcendental senses – is accepted. And this is corroborated by Patañjali Muni, the famous exponent of the yoga system. The great sage declares in his Yoga-sūtras (4.33): puruṣārtha-śūnyānāṁ guṇānāṁ pratiprasavaḥ kaivalyaṁ svarūpa-pratiṣṭhā vā citi-śaktir iti.

Jooga praktiseerimise abil vabaneb inimene järk-järgult materialistlikest arusaamadest. See on jooga põhimõtete rakendamise esimene tunnusmärk. Seejärel saavutab joogi transi seisundi, mida nimetatakse ka samādhiks, mis tähendab, et ta teadvustab Ülihinge transtsendentaalse mõistuse ja meelte läbi, vältides enese ekslikku samastamist Ülihingega. Jooga praktiseerimine tugineb valdavalt Patañjali süsteemi põhimõtetele. Mõned ebaautoriteetsed vedaliku kirjanduse kommenteerijad on püüdnud samastada individuaalset hinge Ülihingega ning monistid peavad seda vabanemiseks, kuid ometigi ei mõista nad Patañjali joogasüsteemi tegelikku tähendust. Patañjali süsteem tunnistab küll transtsendentaalset naudingut, kuid monistid seda transtsendentaalset naudingut ei tunnista, hirmust seada seeläbi ohtu ühekssaamise teooria. Monistid ei tunnista teadmiste ja teadja erinevust, kuid selles värsis tunnistatakse, et transtsendentaalsete meelte läbi saab tunda transtsendentaalset naudingut. Seda kinnitab ka selle joogasüsteemi väljapaistev esindaja Patañjali Muni. See suur tark kinnitab oma „Yoga-sūtrates" (3.34): puruṣārtha-śūnyānāṁ guṇānāṁ pratiprasavaḥ kaivalyaṁ svarūpa-pratiṣṭhā vā citi-śaktir iti.

This citi-śakti, or internal potency, is transcendental. Puruṣārtha means material religiosity, economic development, sense gratification and, at the end, the attempt to become one with the Supreme. This “oneness with the Supreme” is called kaivalyam by the monist. But according to Patañjali, this kaivalyam is an internal, or transcendental, potency by which the living entity becomes aware of his constitutional position. In the words of Lord Caitanya, this state of affairs is called ceto-darpaṇa-mārjanam, or clearance of the impure mirror of the mind. This “clearance” is actually liberation, or bhava-mahā-dāvāgni-nirvāpaṇam. The theory of nirvāṇa – also preliminary – corresponds with this principle. In the Bhāgavatam (2.10.6) this is called svarūpeṇa vyavasthitiḥ. The Bhagavad-gītā also confirms this situation in this verse.

Citi-śakti ehk sisemine potents on transtsendentaalne. Puruṣārtha tähendab materiaalset religioossust, majanduslikku arengut, meelte rahuldamist ning lõpuks püüet Kõigekõrgemaga üheks saada. Monistid tähistavad „Kõigekõrgemaga üheks saamist" sõnaga kaivalyam. Kuid Patañjali kinnituste kohaselt tähistab sõna kaivalyam sisemist ehk transtsendentaalset potentsi, mille kaudu elusolend saab teada oma algolemuslikust positsioonist. Jumal Caitanya kirjeldas seda seisundit sõnadega ceto-darpaṇa- mārjanam, mis tähendab mõistuse ebapuhta peegli puhastamist. See „puhastamine" on tegelik vabanemine ehk bhava-mahā-dāvāgni-nirvāpaṇam. Nirvāṇa teooria, mis räägib samuti vaid täiuslikustumise algusest, on sellise vabanemise teooria põhimõtetega kooskõlas. „Bhāgavatamis" (2.10.6) räägitakse sellest tasandist sõnadega svarūpeṇa vyavasthitiḥ. Ka „Bhagavad- gītās" leiab see kinnitust käesolevas värsis.

After nirvāṇa, or material cessation, there is the manifestation of spiritual activities, or devotional service to the Lord, known as Kṛṣṇa consciousness. In the words of the Bhāgavatam, svarūpeṇa vyavasthitiḥ: this is the “real life of the living entity.” Māyā, or illusion, is the condition of spiritual life contaminated by material infection. Liberation from this material infection does not mean destruction of the original eternal position of the living entity. Patañjali also accepts this by his words kaivalyaṁ svarūpa-pratiṣṭhā vā citi-śaktir iti. This citi-śakti, or transcendental pleasure, is real life. This is confirmed in the Vedānta-sūtra (1.1.12) as ānanda-mayo ’bhyāsāt. This natural transcendental pleasure is the ultimate goal of yoga and is easily achieved by execution of devotional service, or bhakti-yoga. Bhakti-yoga will be vividly described in the Seventh Chapter of Bhagavad-gītā.

Nirvāṇa ehk materiaalse eksistentsi lõppemise järel avalduvad aga vaimsed tegevused ehk Jumala pühendunud teenimine, mida tuntakse Kṛṣṇa teadvuse nime all. „Śrīmad-Bhāgavatamis" öeldakse selle kohta: svarūpeṇa vyavasthitiḥ – see on „elusolendi tõeline elu". Māyā ehk illusioon on mateeria poolt saastatud vaimse elu vorm. Vabanemine sellest materiaalsuse haigusest ei tähenda aga elusolendi algse ja igavese positsiooni hävimist. Ka Patañjali kinnitab seda, öeldes: kaivalyaṁ svarūpa-pratiṣṭhā vā citi-śaktir iti. Citi-śakti ehk transtsendentaalne nauding on tõeline elu. Seda kinnitatakse „Vedānta-sūtras" (1.1.12) sõnadega ānanda-mayo 'bhyāsāt. See loomupärane transtsendentaalne nauding on jooga lõppeesmärgiks ning bhakti-joogat ehk pühendunud teenimist praktiseerides pole selle saavutamine raske. Bhakti-joogat kirjeldatakse värvikalt „Bhagavad-gītā" seitsmendas peatükis.

In the yoga system, as described in this chapter, there are two kinds of samādhi, called samprajñāta-samādhi and asamprajñāta-samādhi. When one becomes situated in the transcendental position by various philosophical researches, he is said to have achieved samprajñāta-samādhi. In the asamprajñāta-samādhi there is no longer any connection with mundane pleasure, for one is then transcendental to all sorts of happiness derived from the senses. When the yogī is once situated in that transcendental position, he is never shaken from it. Unless the yogī is able to reach this position, he is unsuccessful. Today’s so-called yoga practice, which involves various sense pleasures, is contradictory. A yogī indulging in sex and intoxication is a mockery. Even those yogīs who are attracted by the siddhis (perfections) in the process of yoga are not perfectly situated. If yogīs are attracted by the by-products of yoga, then they cannot attain the stage of perfection, as is stated in this verse. Persons, therefore, indulging in the make-show practice of gymnastic feats or siddhis should know that the aim of yoga is lost in that way.

Joogasüsteemis, nagu kirjeldatakse käesolevas peatükis, eksisteerib kaks erinevat samādhi seisundit – samprajñāta-samādhi ja asamprajñāta- samādhi. Kui inimene jõuab transtsendentaalsele tasandile erinevate filosoofiliste uurimuste läbi, siis öeldakse, et ta on saavutanud samprajñāta- samādhi seisundi. Asamprajñāta-samādhi seisundis ei ole aga joogi enam mingil moel kokkupuutes ilmalike naudingutega, sest ta on transtsendentaalne kõikide meeleliste naudingute suhtes. Sellele transtsendentaalsele tasandile jõudes ei lange ta enam. Nimetatud tasandini jõudmata võib aga joogi pidada oma üritusi edututeks. Tänapäeva niinimetatud joogapraktika, mis hõlmab erinevaid meelelisi naudinguid, on sellele filosoofiale vastukäiv. Joogi, kes lubab endale seksuaalnaudinguid ning tarbib uimastavaid aineid, on naeruväärne. Isegi need joogid, kes püüdlevad jooga praktiseerimise läbi siddhide (täiuslikkuste) saavutamise poole, ei asetse täiuse tasandil. Kui joogid on huvitatud jooga praktiseerimise kõrvalnähtudest, ei saa nad jõuda täiuslikkuse tasandile, nagu seda kinnitatakse käesolevas värsis. Inimesed, kes on erinevaid võimlemisharjutusi ja siddhisid esitades, joogast näitemängu teinud, võiksid teada, et sel viisil on jooga mõte kaduma läinud.

The best practice of yoga in this age is Kṛṣṇa consciousness, which is not baffling. A Kṛṣṇa conscious person is so happy in his occupation that he does not aspire after any other happiness. There are many impediments, especially in this age of hypocrisy, to practicing haṭha-yoga, dhyāna-yoga and jñāna-yoga, but there is no such problem in executing karma-yoga or bhakti-yoga.

Parim jooga praktiseerimise viis käesoleval ajastul on Kṛṣṇa teadvuse arendamine, mis on väga lihtne. Kṛṣṇa teadvuses viibiv inimene kogeb oma töö täitmisest sellist õnne, et ta ei tunne enam vajadust millegi muu järele. Haṭha-, dhyāna- ja jñāna-jooga praktiseerimine on, eriti käesoleval silmakirjalikkuse ajastul, väga raske, kuid karma-jooga või bhakti-jooga praktiseerimisel sarnaseid takistusi ei esine.

As long as the material body exists, one has to meet the demands of the body, namely eating, sleeping, defending and mating. But a person who is in pure bhakti-yoga, or in Kṛṣṇa consciousness, does not arouse the senses while meeting the demands of the body. Rather, he accepts the bare necessities of life, making the best use of a bad bargain, and enjoys transcendental happiness in Kṛṣṇa consciousness. He is callous toward incidental occurrences – such as accidents, disease, scarcity and even the death of a most dear relative – but he is always alert to execute his duties in Kṛṣṇa consciousness, or bhakti-yoga. Accidents never deviate him from his duty. As stated in the Bhagavad-gītā (2.14), āgamāpāyino ’nityās tāṁs titikṣasva bhārata. He endures all such incidental occurrences because he knows that they come and go and do not affect his duties. In this way he achieves the highest perfection in yoga practice.

Nii kaua kui elusolend viibib materiaalses kehas, on ta sunnitud rahuldama ka kehalisi vajadusi nagu söömine, magamine, kaitsmine ja paaritumine. Kuid puhas Kṛṣṇa teadvuses viibiv bhakti-joogi ei anna kehalisi vajadusi rahuldades meeltele vaba voli. Ta rahuldub sellega, mida vajab enese alalhoidmiseks, nii-öelda lõigates kasu ka halvast tehingust ning nautides Kṛṣṇa teadvust arendades transtsendentaalset õnne. Ootamatud sündmused nagu õnnetusjuhtumid, haigused, vaesus ja isegi kõige lähedasema inimese surm ei riku tema tasakaalu. Ta on alati nõus täitma oma kohustusi Kṛṣṇa teadvuses ehk bhakti-joogas. Õnnetused ei sega tal oma kohustuste täitmist. Nagu öeldakse „Bhagavad-gītās" (2.14): āgamāpāyino 'nityās tāṁs titikṣasva bhārata – ta suhtub kõikidesse sellistesse ootamatutesse sündmustesse sallivalt, sest ta teab, et need tulevad ja lähevad, mõjutamata tema kohustuste täitmist. Sel viisil saavutab ta jooga praktiseerimise kõrgeima täiuslikkuse.