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TEXT 27

TEXT 27

Tekst

Text

brahmaṇo hi pratiṣṭhāham
amṛtasyāvyayasya ca
śāśvatasya ca dharmasya
sukhasyaikāntikasya ca
brahmaṇo hi pratiṣṭhāham
amṛtasyāvyayasya ca
śāśvatasya ca dharmasya
sukhasyaikāntikasya ca

Synonyms

Synonyms

brahmaṇaḥ — impersonaalse brahmajyoti; hi — kindlasti; pratiṣṭhā — alustugi; aham — Mina olen; amṛtasya — surematu; avyayasya — hävimatu; ca — samuti; śāśvatasya — igavese; ca — ja; dharmasya — algolemusliku positsiooni; sukhasya — õnne; aikāntikasya — lõpliku; ca — samuti.

brahmaṇaḥ — of the impersonal brahma-jyotir; hi — certainly; pratiṣṭhā — the rest; aham — I am; amṛtasya — of the immortal; avyayasya — of the imperishable; ca — also; śāśvatasya — of the eternal; ca — and; dharmasya — of the constitutional position; sukhasya — of happiness; aikāntikasya — ultimate; ca — also.

Translation

Translation

Ja Mina olen impersonaalse Brahmani alus. See Brahman on surematu, hävimatu ja igavene ning lõpliku õnne algolemuslik positsioon.

And I am the basis of the impersonal Brahman, which is immortal, imperishable and eternal and is the constitutional position of ultimate happiness.

Purport

Purport

Brahmani algne olemus on surematus, hävimatus, igavikulisus ning õnn. Brahmani teadvustamine on transtsendentaalse teadvustamise esimene aste. Paramātmā ehk Ülihinge teadvustamine on selle tee teine, keskmine aste, ning Jumala Kõrgeima Isiksuse mõistmine tähendab Absoluutse Tõe lõplikku teadvustamist. Seega sisalduvad nii impersonaalne Brahman kui ka Paramātmā Kõrgeimas Isiksuses. Seitsmendas peatükis selgitatakse, et materiaalne loodus on Kõigekõrgema Jumala madalama energia avaldumine. Jumal eostab madalama, materiaalse looduse, kõrgema looduse osakestega, ning see on vaimne kokkupuude materiaalse maailmaga. Kui selle materiaalse looduse tingimustest sõltuv elusolend hakkab arendama vaimseid teadmisi, tõuseb ta kõrgemale materiaalse eksistentsi tasandist ning jõuab järk-järgult tasandile, kus ta võib mõista Kõigekõrgema Olendi Brahmani aspekti. Brahmani teadvustamine on vaimse eneseteadvustamise esimene tasand. Sellel tasandil muutub Brahmanit teadvustanud isiksus transtsendentaalseks materiaalse eksistentsi suhtes, kuid ta pole veel täielikult Brahmanit teadvustanud. Kui ta soovib, võib ta teatud ajaks sellele Brahmani tasandile jääda ning seejärel, järk-järgult arenedes, tõusta Paramātmā teadvustamiseni ning lõpuks ka Jumala Kõrgeima Isiksuse teadvustamiseni. Sellisest arenemisteest on vedakirjanduses palju näiteid. Neli Kumārat teadvustasid esmalt tõe impersonaalse Brahmani aspekti, kuid seejärel tõusid nad aegamööda pühendunud teenimise tasandile. See, kes ei tõuse Brahmani teadvustamise tasandilt kõrgemale, riskib ohuga uuesti langeda. „Śrīmad-Bhāgavatamis" öeldakse, et isegi kui inimene tõuseb impersonaalse Brahmani teadvustamise tasandile, ei ole tema arukus täielikult kirgastunud enne kui ta omandab teadmised Kõrgeimast Isiksusest ning areneb edasi Brahmani teadvustamisest. Seepärast võib elusolend Brahmani tasandile tõusnult ikkagi väga kergesti langeda, kui ta ei rakenda end Jumala pühendunud teenimisse. Vedakirjanduses öeldakse: raso vai saḥ, rasaṁ hy evāyaṁ labdhvānandī bhavati – „Kui inimene mõistab Jumala Isiksust, naudingute allikat, Kṛṣṇat, saab ta tõepoolest kogeda transtsendentaalset õndsust." („Taittirīya Upaniṣad" 2.7.1) Kõigekõrgemale Jumalale kuuluvad täielikult kuus küllust, ning kui Jumala pühendunu jõuab Jumalani, saab ka tema neist küllustest osa. Kuninga teener naudib peaaegu samavõrd kui kuningas. Igavene ja hävimatu õnn ning igavene elu käivad pühendunud teenimisega alati kaasas. Seepärast kuulub ka Brahmani ehk igaviku ehk hävimatuse teadvustamine pühendunud teenimise hulka. Isiksus, kes teenib pühendunult Jumalat, omab juba nimetatud omadusi.

The constitution of Brahman is immortality, imperishability, eternity and happiness. Brahman is the beginning of transcendental realization. Paramātmā, the Supersoul, is the middle, the second stage in transcendental realization, and the Supreme Personality of Godhead is the ultimate realization of the Absolute Truth. Therefore, both Paramātmā and the impersonal Brahman are within the Supreme Person. It is explained in the Seventh Chapter that material nature is the manifestation of the inferior energy of the Supreme Lord. The Lord impregnates the inferior, material nature with fragments of the superior nature, and that is the spiritual touch in the material nature. When a living entity conditioned by this material nature begins the cultivation of spiritual knowledge, he elevates himself from the position of material existence and gradually rises up to the Brahman conception of the Supreme. This attainment of the Brahman conception of life is the first stage in self-realization. At this stage the Brahman-realized person is transcendental to the material position, but he is not actually perfect in Brahman realization. If he wants, he can continue to stay in the Brahman position and then gradually rise up to Paramātmā realization and then to the realization of the Supreme Personality of Godhead. There are many examples of this in Vedic literature. The four Kumāras were situated first in the impersonal Brahman conception of truth, but then they gradually rose to the platform of devotional service. One who cannot elevate himself beyond the impersonal conception of Brahman runs the risk of falling down. In Śrīmad-Bhāgavatam it is stated that although a person may rise to the stage of impersonal Brahman, without going further, with no information of the Supreme Person, his intelligence is not perfectly clear. Therefore, in spite of being raised to the Brahman platform, there is the chance of falling down if one is not engaged in the devotional service of the Lord. In the Vedic language it is also said, raso vai saḥ, rasaṁ hy evāyaṁ labdhvānandī bhavati: “When one understands the Personality of Godhead, the reservoir of pleasure, Kṛṣṇa, he actually becomes transcendentally blissful.” (Taittirīya Upaniṣad 2.7.1) The Supreme Lord is full in six opulences, and when a devotee approaches Him there is an exchange of these six opulences. The servant of the king enjoys on an almost equal level with the king. And so eternal happiness, imperishable happiness, and eternal life accompany devotional service. Therefore, realization of Brahman, or eternity, or imperishability, is included in devotional service. This is already possessed by a person who is engaged in devotional service.

Ehkki elusolend on oma olemuselt Brahman, omab ta soovi valitseda materiaalse maailma üle ning see põhjustabki tema langemise. Oma algolemuslikus positsioonis on elusolend kõrgemalseisev materiaalse looduse kolmest guṇast, kuid puutudes kokku materiaalse loodusega, langeb ta selle erinevate guṇade – vooruse, kire ja teadmatuse mõju alla. Puutudes kokku nende kolme guṇaga, tekib temas soov materiaalse looduse üle valitseda. Asudes aga teenima Jumalat täies Kṛṣṇa teadvuses, tõuseb ta kohe transtsendentaalsele tasandile ning tema õigusevastane iha valitseda materiaalse looduse üle kaob. Seepärast peaks inimene teiste pühendunute seltskonnas praktiseerima pühendunud teenimise protsessi, mis sisaldab kuulamist, laulmist, mäletamist jne. (Pühakirjades on antud üheksa erinevat pühendunud teenimise meetodit.) Teiste pühendunutega suhtlemise läbi ning vaimse õpetaja abiga hävitab inimene endas järk-järgult soovi materiaalse looduse üle valitseda ning rakendab end vankumatult ja armastusega Jumala transtsendentaalsesse teenimisse. Sellist toimimisviisi soovitatakse järgida käesolevas peatükis alates kahekümne teisest värsist. Jumala pühendunud teenimine on väga lihtne: inimene peaks alati teenima Jumalat, sööma jumalusele pakutud toidu jäänuseid, nuusutama Jumala lootosjalgadele pakutud lilli, külastama paiku, kus Jumal ilmutas Oma mänge, lugema Jumala erinevatest tegevustest ning Tema vastastikusest armastusest pühendunutega, ning alati kordama transtsendentaalset vibratsiooni Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Samuti peaks ta järgima paaste, mis on mõeldud Jumala ja Tema pühendunute ilmumise ning lahkumise tähistamiseks. Sellist protsessi järgides loobub inimene kõikidest materiaalsetest tegevustest. Kui ta on sel moel jõudnud brahmajyotini või mõistnud mõnd Brahmani aspekti käsitlustest, omab ta samu omadusi, mida Jumala Kõrgeim Isiksuski.

The living entity, although Brahman by nature, has the desire to lord it over the material world, and due to this he falls down. In his constitutional position, a living entity is above the three modes of material nature, but association with material nature entangles him in the different modes of material nature – goodness, passion and ignorance. Due to the association of these three modes, his desire to dominate the material world is there. By engagement in devotional service in full Kṛṣṇa consciousness, he is immediately situated in the transcendental position, and his unlawful desire to control material nature is removed. Therefore the process of devotional service, beginning with hearing, chanting, remembering – the prescribed nine methods for realizing devotional service – should be practiced in the association of devotees. Gradually, by such association, by the influence of the spiritual master, one’s material desire to dominate is removed, and one becomes firmly situated in the Lord’s transcendental loving service. This method is prescribed from the twenty-second to the last verse of this chapter. Devotional service to the Lord is very simple: one should always engage in the service of the Lord, should eat the remnants of foodstuffs offered to the Deity, smell the flowers offered to the lotus feet of the Lord, see the places where the Lord had His transcendental pastimes, read of the different activities of the Lord, His reciprocation of love with His devotees, chant always the transcendental vibration Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, and observe the fasting days commemorating the appearances and disappearances of the Lord and His devotees. By following such a process one becomes completely detached from all material activities. One who can thus situate himself in the brahma-jyotir or the different varieties of the Brahman conception is equal to the Supreme Personality of Godhead in quality.

Selliselt lõpevad Bhaktivedanta selgitused „Śrīmad Bhagavad-gītā" neljateistkümnendale peatükile, mis käsitlesid materiaalse looduse kolme guṇat.

Thus end the Bhaktivedanta Purports to the Fourteenth Chapter of the Śrīmad Bhagavad-gītā in the matter of the Three Modes of Material Nature.