Isahluko 2

Chapter 2 Ukunyuswa Ngo-mzuzu Wokufa

Elevation at Death

Ziningi izinhlobo zabahlwayi noma abacwaningi bendlela kamoya (indlela yeZulu) ababizwa ngama-yogī ama-haṭha-yogī, jñāna-yogī, dhyāna-yogī nāma-bhakti-yogī bonke basendleleni ezokwazi ukuba-nyusela emkhathini weZulu. Igama elithi-yoga lichaza ukuzihlanganisa noma”ijoka” okanye ukuboshelwa ndawonye ejokeni. Ngakho-ke lendlela ye-yoga ibekelwe ukuthi sikwazi ukuzihlanganisa ukuzixhumanisa nendlela yase Zulwini. Njengoba besekuchaziwe esahlukweni esidlule ukuthi ngokwendalo siyingxenye yaseZulwini sinobuhlobo noMdali, kodwa njengamanje sisakhungethwe ukudungwa yizwe. Simelwe ukubamba indlela ebuyela ekhaya eZulwini. Lendlela ke esixhumanisa neZulu ibizwa ngokuthi i-yoga. Enye indlela yokuchaza igama le-yoga wuphawu lokuhlanganisa (+). Okwamanje sisukile noma asinaye (-) uMdali. Kodwa uma sengeza u-Kṛṣṇa noma uMdali ezimpilweni zethu, lokho kwenza ubuntu bethu buphelele.

There are different kinds of transcendentalists who are called yogīs – haṭha-yogīs, jñāna-yogīs, dhyāna-yogīs, and bhakti-yogīs – and all of them are eligible to be transferred to the spiritual world. The word yoga means “to link up,” and the yoga systems are meant to enable us to link with the transcendental world. As mentioned in the previous chapter, originally we are all connected to the Supreme Lord, but now we have been affected by material contamination. The process is that we have to return to the spiritual world, and that process of linking up is called yoga. Another meaning of the word yoga is “plus.” At the present moment we are minus God, or minus the Supreme. When we add Kṛṣṇa – or God – to our lives, this human form of life becomes perfect.

Ngesikhathi sokufa ilapho siqedela khona lendlela yokuphelelisa ubuntu bethu. Ngesikhathi sisaphila simelwe ukuqhubeka nokusebenzisa amasu okuzisondeza ekupheleleni, ikhona kuyothi lapho kufika umzuzu wokufa, lapho sesihlukana khona nomzimba, loko kuphelela siyokubona.

At the time of death we have to finish that process of perfection. During our lifetime we have to practice the method of approaching that perfection so that at the time of death, when we have to give up this material body, that perfection can be realized.

prayāṇa-kāle manasācalena
bhaktyā yukto yoga-balena caiva
bhruvor madhye prāṇam āveśya samyak
sa taṁ paraṁ puruṣam upaiti divyam

“Lowo okuthi ngomzuzu wokufa, awubophele uthi ngqi umphefumulo wakhe phakathi kwamashiya futhi ngokuzinikela okuphelele azenze ukuthi akhumbule uMdali, nakanjani uzuza ukumbona lowo oyiNhloko yobuNkulunkulu beZulu.” (Gītā 8.10)

“One who, at the time of death, fixes his life air between the eyebrows and in full devotion engages himself in remembering the Supreme Lord, will certainly attain to the Supreme Personality of Godhead.” (Gītā 8.10)

Lokhu kungafaniswa nomfundi owenza izifundo zakhe iminyaka emine noma emihlanu bese eyahlolwa, emva kokuphumelela athweswe iziqu. Ngokufanayo nesifundo sokuphila uma kuzothi ngesikhathi sisaphila sisebenzisa amasu azokwenza ukuthi siphase ngomzuzu wokugcina, nakanjani sizodluliselwa eZulwini. Impilo yethu yonke ivivinywa ngomzuzu wokugcina ngomzuzu wokufa.

Just as a student studies a subject for four or five years and then takes his examination and receives a degree, similarly, with the subject of life, if we practice during our lives for the examination at the time of death, and if we pass the examination, we are transferred to the spiritual world. Our whole life is examined at the time of death.

yaṁ yaṁ vāpi smaran bhāvaṁ
tyajaty ante kalevaram
taṁ tam evaiti kaunteya
sadā tad-bhāva-bhāvitaḥ

“Isimo sokuphila umuntu asikhumbulayo ngesikhathi eshiya lomzimba, leso yisona simo ayosizuza noma kanjani.” (Gītā 8.6)

“Whatever state of being one remembers when he quits his body, that state he will attain without fail.” (Gītā 8.6)

Ama-Bengali anesisho esithi lokho okungubu-chwepheshe bakho buyovivinywa ngomzuzu wokugcina. Kwi-Bhagavad-gītā u-Kṛṣṇa uyachaza ukuthi yini okumele uyenze ngesikhathi uhlukana nomzimba. Kulabo abalandela indlela ye-dhyāna-yoga (abazindli) ukhuluma leli vesi elilandelayo:

There is a Bengali proverb that says that whatever one does for perfection will be tested at the time of his death. In the Bhagavad-gītā Kṛṣṇa describes what one should do when giving up the body. For the dhyāna-yogī (meditator) Śrī Kṛṣṇa speaks the following verses:

yad akṣaraṁ veda-vido vadanti
viśanti yad yatayo vīta-rāgāḥ
yad icchanto brahmacaryaṁ caranti
tat te padaṁ saṅgraheṇa pravakṣye

sarva-dvārāṇi saṁyamya
mano hṛdi nirudhya ca
mūrdhny ādhāyātmanaḥ prāṇam
āsthito yoga-dhāraṇām

“Labo bantu abafundisiwe ngama-Vedas, abaphimisa amagama angcwele ka-oṁkāra futhi abayizazi emkhakheni wokudela izwe, bangena eNkazimulweni. Ngokulangazelela leyompumelelo, umuntu umelwe ukulandela amasu okuzihlukanisa nezocansi. Manje sengizokuchazela indlela ezokwenza ukuthi uzuze ukusindiswa. Indlela yobu-yogī ileyo yokuzehlukanisa nenjabulo yokuzwa kwezitho zomzimba. Ngokuvala yonke iminyango yezitho zokuzwa bese ugxilisa ingqondo yakho enhliziyweni nomoya wakho uwunyusele okhakhayini, lapho usungene endleleni yeyoga ngqo.” (Gītā 8.11-12)

“Persons learned in the Vedas, who utter oṁ-kāra and who are great sages in the renounced order, enter into Brahman. Desiring such perfection, one practices celibacy. I shall now explain to you this process by which one may attain salvation. The yogic situation is that of detachment from all sensual engagements. Closing all the doors of the senses and fixing the mind on the heart and the life air at the top of the head, one establishes himself in yoga.” (Gītā 8.11–12)

Ngokwezinhlelo ze-yoga lendlela ibizwa ngokuthi pratyāhāra okungukuthi ”ukuphambanisa.” Ngokujwayele-kile uma usaphila amehlo asebenza ukukuvezela ubuhle bezwe, ngomzuzu wokufa kumele uwabuyise angabuki ubuhle bezwe kepha abuke ubuhle obungaphakathi kuwe. Ngokufanayo nezindlebe zijwayele ukuzwa izinhlobo-nhlobo zemisindo yezwe, kepha ngomzuzu wokugcina kumele zizwe lowomthandazo ka-oṁkāra ongaphakathi, ongahlangene nezwe.

In the yoga system this process is called pratyāhāra, which means “just the opposite.” Although during life the eyes are engaged in seeing worldly beauty, at death one has to retract the senses from their objects and see the beauty within. Similarly, the ears are accustomed to hearing so many sounds in the world, but at the moment of death one has to hear the transcendental oṁkāra from within.

oṁ ity ekākṣaraṁ brahma
vyāharan mām anusmaran
yaḥ prayāti tyajan dehaṁ
sa yāti paramāṁ gatim

“Esegxilile kulendlela yokusebenzisa amasu eyoga, ehuba umthandazo wamagama angcwele othi oṁ, okuyinhlanganisela yezinhlamvu zamagama ezidlula zonke, kulowomzuzu uma ecabanga ngalowo oyiNhloko Ephakeme yeZulu bese eyawushiya umzimba wakhe, nakanjani uzofinyelela emaZulwini.” (Gītā 8.13)

“After being situated in this yoga practice and vibrating the sacred syllable oṁ, the supreme combination of letters, if one thinks of the Supreme Personality of Godhead and quits his body, he will certainly reach the spiritual planets.” (Gītā 8.13)

Ngalendlela-ke, kumele izitho zokuzwa zibuyiswe ezintweni zangaphandle zigxiliswe ekubukeni isiqu i-viṣṇu-mūrti esingaphakathi sikaNkulunkulu. Ingqondo yomuntu inokuyaluza, iyagxuma-gxuma, kodwa kumele ikhalinywe igxiliswe esiqwini sikaNkulunkulu ngaphakathi enhliziyweni. Lapho ingqondo isicwebile, isigxile kokusenhliziyweni ngaphakathi nomoya usunyuselwe okhakhayini, lapho-ke usungazi-zuza zonke izithelo ze-yoga.

In this way, all the senses have to be stopped in their external activities and concentrated on the form of viṣṇu-mūrti, the form of God. The mind is very turbulent, but it has to be fixed on the Lord in the heart. When the mind is fixed within the heart and the life air is transferred to the top of the head, one can attain perfection in yoga.

Kulelizinga i-yogī iyakwazi ukuzikhethela ukuthi ingadlulela kumuphi umhlaba. Ngaphakathi kwalomhlabakazi (universe) kunenqwaba yemihlaba (planets), kanti ngale kwalemihlabakazi kune-Zulu nezinkanyezi zalo. Ama-yogī anolwazi ngalezi-zindawo, aluthola emibhalweni yama-Vedas. Njengoba nomuntu ozovakashela ezweni lase Melika engathola isithombe sokuthi izwe lase Melika linjani ngokuthi afunde ezincwadini ngalelizwe. Ngokunjalo nomuntu angaluthola ulwazi mayelana nesimo saseZulwini ngokufunda imibhalo yama-Vedas. I-yogī ichazelekile ngazo zonke lezindawo izazi kahle-hle, ngakho iyakwazi ukuzikhethela ukuthi izophuma kulomhlaba iye kunoma imuphi ewuthandayo ngaphandle kosizo lwemishini. Ukundiza ngemishini emikhathini indlela enganconyiwe leyo yokunyukela kweminye imihlaba. Mhlawumbe-ke emva kokuchitha eside isikhathi, imizamo kanye nezimali ezishisiwe, idlanzana labantu lingakwazi ukufinyelela kweminye imikhathi ngokusebenzisa lemishini yezwe, kodwa lena yindlela elukhuni futhi engasebenzeki. Ngaphezu kwalokho ayisizi ngoba ayikwazi ukukukhiphela ngaphandle kwalomhlabakazi.

At this point the yogī determines where he is to go. In the material universe there are innumerable planets, and beyond this universe there is the spiritual universe. The yogīs have information of these places from Vedic literatures. Just as one going to America can get some idea what the country is like by reading books, one can also have knowledge of the spiritual planets by reading Vedic literatures. The yogī knows all these descriptions, and he can transfer himself to any planet he likes without the help of spaceships. Space travel by mechanical means is not the accepted process for elevation to other planets. Perhaps with a great deal of time, effort, and money a few men may be able to reach other planets by material means – spaceships, spacesuits, etc. – but this is a very cumbersome and impractical method. In any case, it is not possible to go beyond the material universe by mechanical means.

Indlela ejwayelekile neyamukelekile yokunyukela emihlabeni engenhla eyokulandela izinhlelo namasu eyoga yokuzindla (meditational-yoga) lokhu okubizwa nge-jñāna-yoga. Uhlelo lwe-bhakti-yoga alumelwe ukulandelwa ngabantu abalangazelele ukushintsha amagumbi okuhlala kulomhlabakazi, ngoba kulabo abayizikhonzi zika-Kṛṣṇa, uNkulunkulu, abanandaba nokunyukela kweminye imihlaba engaphakathi kwalomhlabakazi. Bona bayazi ukuthi kuyo yonke lemihlaba ibuswa ngaphansi kwalezi zinsika ezine eziyinkinga kulomhlaba: okungukuzalwa,ukuguga,ukugula kanye nokufa.

Emihlabeni engaphezulu kwalona, kungenzeka ukuthi ubude bempilo kulemihlaba budlule ubude bempilo yethu lapha.Nakuba kunjalo kodwa ukufa kusekhona. Ukucacisa nje lapha, uma sikhuluma ngomhlaba sikhuluma ngaleyondawo noma ngaleyomihlaba lapho ukufa, ukuzalwa, ukugula nokuguga kuzinze khona. Kakolunye uhlangothi uma sikhuluma ngeZulu sikhuluma ngaleyondawo lapho ukufa, ukuzalwa, ukugula nokuguga kungekho khona. Labo abahlakaniphile abasebenzeli ukunyuselwa komunye wemihlaba engaphakathi kwalomhlabakazi ngoba bayazi kuyahlaba kuyo yonke.

The generally accepted method for transferral to higher planets is the practice of the meditational yoga system, or jñāna system. The bhakti-yoga system, however, is not to be practiced for transferral to any material planet, for those who are servants of Kṛṣṇa, the Supreme Lord, are not interested in any planets in this material world because they know that on whatever planet one enters in the material sky, the four principles of birth, old age, disease, and death are present. On higher planets, the duration of life may be longer than on this earth, but death is there nonetheless. By “material universe” we refer to those planets where birth, old age, disease, and death reside, and by “spiritual universe” we refer to those planets where there is no birth, old age, disease, and death. Those who are intelligent do not try to elevate themselves to any planet within the material universe.

Uma uzama ukunyukela kweminye imihlaba usebenzisa imikhumbi-mkhathi, unokufa ujuqu ngoba umzimba wakho awudalelwe ukuphila ngaphansi kwaleso simo. Kodwa uma unyukela kulemihlaba ngokusebenzisa indlela ye-yoga uzothola umzimba osifanele leso simo salapho unyukela khona. Lokho sikubona ngisho nakhona kulomhlaba esiphila kuwo. Sikwazi kahle ukuthi kithina ukuhlala olwandle noma emanzini kuyinto esingakwazi ukuyenza. Ngokunjalo nezidalwa zasolwandle azikwazi ukuhlala nathi ngaphandle. Kuyacacisa lokhu nakithi ukuthi ukuze uphile ngaphansi kwesimo esithize kumele ube nohlobo oluthize lomzimba. Lokhu-ke kusho ukuthi kunohlobo oluthize lomzimba okumele ube nalo ukuze ukwazi ukungena nokuhlala emhlabeni othize. Kulemihlaba engenhla kwethu imizimba yakhona iphila isikhathi eside kuneyalapha kulomhlaba. Izinyanga eziyisithupha kulomhlaba zilingana nse nosuku olulodwa kuleyo mhlaba. Ngokuchaza kwama-Vedas abantu kulemihlaba baphila iminyaka ecela ngaphezu kweshumi lezinkulungwane ngokokubala kwethu lapha kulomhlaba. Nakuba phezu kwempilo ende kangaka, ukufa kusalinde wonke umuntu. Akukhathaleki ngisho ungaphila iminyaka engama-20, noma engama-50 ezinkulungwane ngisho kungaba yisi gidi seminyaka (million) imbala, kulomhlaba yonke iyabalwa igcine ifike ekufeni. Singaphunyula kanjani kulokuzungezwa ukufa? Leso isifundo esifundiswa yi-Bhagavad-gītā:

If one tries to enter higher planets by mechanical means, instant death is assured, for the body cannot stand the radical changes in atmosphere. But if one attempts to go to higher planets by means of the yoga system, he will acquire a suitable body for entrance. We can see this demonstrated on this earth, for we know it is not possible for us to live in the sea, in a watery atmosphere, nor is it possible for aquatics to live on the earth. As we understand that even on this planet one has to have a particular type of body to live in a particular place, so a particular type of body is required for other planets. On the higher planets, bodies live much longer than on earth, for six months on earth is equal to one day on the higher planets. Thus the Vedas describe that those who live on higher planets live upward to ten thousand earth years. Yet despite such a long life span, death awaits everyone. Even if one lives twenty thousand or fifty thousand or even millions of years, in the material world the years are all counted, and death is there. How can we escape this subjugation by death? That is the lesson of the Bhagavad-gītā.

na jāyate mriyate vā kadācin
nāyaṁ bhūtvā bhavitā vā na bhūyaḥ
ajo nityaḥ śāśvato ’yaṁ purāṇo
na hanyate hanyamāne śarīre

“Akukho ukuzalwa noma ukufa komphefumulo, ngo-kuba uhlala ekhona futhi akaphinde angabi khona. Akazalwa, akaphelelwa yisikhathi, uphila phakade, akanakufa ungowasendulo. Akafi ngesikhathi kubulawa umzimba” (Gītā 2.20)

“For the soul there is never birth nor death. Nor, once having been, does he ever cease to be. He is unborn, eternal, ever-existing, undying, and primeval. He is not slain when the body is slain.” (Gītā 2.20)

Siyimiphefumulo asiyona lemizimba. Lokho kusho ukuthi asifi. Pho kwenziwa yini ukuthi sizibeke ngaphansi kwethunzi lokufa nokuzalwa? Lowo muntu obuza lowombuzo kumele simthathe njengomuntu ohlakaniphileyo. Labo abamuzwayo u-Kṛṣṇa abeve behlakaniphile, ngoba abazikhathazi ngokuthi bazuze indawo lapho kunokufa khona. Bayilaxaza laphaya impilo ende ukuze bazuze imizimba efana nekaNkulunkulu. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Igama elithi ‘sat’ lisho inguna phakade kanti elithi ‘cit’ lisho ukuba nolwazi oluphelele,elithi ‘ānanda’ lona lisho injabulo ephelele. U-Kṛṣṇa ungumthombo wayo yonke injabulo. Uma sidlula kulomzimba sizidlulisela eZulwini, singene e-Kṛṣṇaloka noma ikumuphi omunye wemihlaba yeZulu sizofika sithole umzimba ofanayo o-sac-cid-ānanda. Kuyacaca ukuthi inhloso yezikhonzi zika-Kṛṣṇa ayifani nalabo abazama ukuzikhuphulela emazingeni ngaphakathi kwalomhlabakazi.

We are spirit soul, and as such we are eternal. Why, then, should we subject ourselves to birth and death? One who asks this question is to be considered intelligent. Those who are Kṛṣṇa conscious are very intelligent, because they are not interested in gaining entrance to any planet where there is death. They will reject a long duration of life in order to attain a body like God’s. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ. Sat means “eternal,” cit means “full of knowledge,” and ānanda means “full of pleasure.” Kṛṣṇa is the reservoir of all pleasure. If we transfer ourselves from this body into the spiritual world – either to Kṛṣṇaloka (Kṛṣṇa’s planet) or any other spiritual planet – we will receive a similar sac-cid-ānanda body. Thus the aim of those who are in Kṛṣṇa consciousness is different from those who are trying to promote themselves to higher planets within this material world.

Umphefumulo noma umoya womuntu ulinganiswa nokungaphansi kwenhlansi. Impumelelo kulendlela yeyoga incike ekutheni ukwazi ukunyusela okhakhayini umphefumulo wakho. Ngokuphumelela ukwenza lokho i-yogī isingakwazi ukukhetha ngokuzithandela ukuzidlulisela kunoma imuphi umhlaba ngaphakathi komhlabakazi. Uma i-yogī ifisa ukwazi ukuthi kunjani enyangeni, iyakwazi ukuzidlulisela khona, noma efisa ukwazi ukuthi kwenzekani kweminye imihlaba ivele izidlulisele khona kalula, ngokufanayo nomhambi ovakashela amadolobha amazwe ahlukene njengo New york, no-Canada akulomhlaba. Kuwo wonke amazwe ovakashela kuwo ufika emngceleni wakhona kusetshenziswa indlela efanayo yamaphepha emvume yokuvakasha (visa) njengoba nakuyo yonke imihlaba uzofica isimo esifanayo sokuphila ngaphansi kokuzalwa, ukufa, ukugula nokuguga.

The self, or soul, of the individual is a minute spiritual spark. The perfection of yoga lies in the transferral of this spiritual spark to the top of the head. Having attained this, the yogī can transfer himself to any planet in the material world according to his desire. If the yogī is curious to know what the moon is like, he can transfer himself there, or if he is interested in higher planets, he can transfer himself there, just as travelers go to New York, Canada, or other cities on the earth. Wherever one goes on earth, he finds the same visa and customs systems operating, and on all the material planets one can similarly see the principles of birth, old age, disease, and death operating.

Oṁ ity ekākṣaraṁ brahma: ngomzuzu wokufa i-yogī iphimisa u-oṁ, oṁkāra, okungumthandazo ofingqiwe weZulu. Uma i-yogī ikwazi ukusho lomsindo, lokho kwenza khona ngalesosikhathi ikwazi ukukhumbula u-Kṛṣṇa, noma u-Viṣṇu (mām anusmaran), lapho izuza ukunyuswa okuphakeme kunako konke. Ukugxilisa ingqondo ku-Viṣṇu kuyindlela yokulandela uhlelo lwe-yoga. Abaphika-isiqu soMdali (impersonalist) bazikhandela umfanekiso kaNkulunkulu ngokwabo ezingqondweni zabo, kodwa labo abasivumayo isiqu soMdali abazakheli siqu ezingqondweni zabo, basuke bebona sona uqobo. Akubalulekile ukuthi usuke ucabangela noma usuke ubona Yena uqobo yini? Okubalulekile okumele ukwenze ukugxilisa ingqondo yakho esiqwini Sakhe u-Kṛṣṇa.

Oṁ ity ekākṣaraṁ brahma: at the point of death the yogī can pronounce oṁ, oṁkāra, the concise form of transcendental sound vibration. If the yogī can vibrate this sound and at the same time remember Kṛṣṇa, or Viṣṇu (mām anusmaran), he attains the highest goal. It is the process of yoga to concentrate the mind on Viṣṇu. The impersonalists imagine some form of the Supreme Lord, but the personalists do not imagine this; they actually see. Whether one imagines Him or actually sees Him, one has to concentrate his mind on the personal form of Kṛṣṇa.

ananya-cetāḥ satataṁ
yo māṁ smarati nityaśaḥ
tasyāhaṁ sulabhaḥ pārtha
nitya-yuktasya yoginaḥ

“Kulowo ongachezuki eku Ngikhumbuleni, Ngizuzeka kalula, Awu ndodana ka-Pṛthā ngenxa nje yokuhlala njalo engikhonza ngemisebenzi yakhe yothando.” (Gītā 8.14)

“For one who remembers Me without deviation, I am easy to obtain, O son of Pṛthā, because of his constant engagement in devotional service.” (Gītā 8.14)

Labo abagculisekile yilempilo yesikhashana, ubumnandi besikhashana, namathuba esikhashana akumele bathathwe njengaba-hlakaniphile, lokhu kufakazelwa yi -Bhagavad-gītā Ngokusho kwe-Gītā lowo onobuchopho obuyingcosana uhlala elangazelele izinto zesikhashana. Thina singa-be phakade pho sizihluphelani ngezinto zesikhashana. Akukho noyedwa othanda isimo esidlulayo. Uma sihlala endlini esiyiqashile umnini muzi esikhipha kuleyondlu siphatheka kabi, kodwa uma esikhiphela endlini engcono kunaleyo lokho akusiphathi kabi. Kuyindalo yethu ukufuna ukwakhela endaweni yaphakade ngoba singabaphakade. Asikufisi ukufa ngoba vele ngokweqiniso singabaphakade asifisi nakugula nakuguga ngoba zonke lezi izimo zomzimba futhi ezesikhashana zibuye zidlule. Yize-ke singafanelwe ukuphathwa yimfiva kodwa imfiva iyafika ngakho simelwe ukwenza izinto ngokucophelela sithathe nemithi yokwelapha size sibe ngcono. Ngokunjalo izici zalomhlaba ezine (ukufa, ukuzalwa, ukugula nokuguga) zifaniswa nemfiva, zonke zivela ngenxa yalomzimba. Uma ngandlela thize besingaphuma kulomzimba singakwazi ukuphunyuka kulolusizi oluyingxenye yalomzimba.

Those who are satisfied with temporary life, temporary pleasure, and temporary facilities are not to be considered intelligent, at least not according to the Bhagavad-gītā. According to the Gītā, one whose brain substance is very small is interested in temporary things. We are eternal, so why should we be interested in temporary things? No one wants a nonpermanent situation. If we are living in an apartment and the landlord asks us to vacate, we are sorry, but we are not sorry if we move into a better apartment. It is our nature, because we are permanent, to want a permanent residence. We don’t wish to die, because in actuality we are permanent. Nor do we want to grow old or be diseased, because these are all external or nonpermanent states. Although we are not meant to suffer from fever, sometimes fever comes, and we have to take precautions and remedies to get well again. The fourfold miseries are like a fever, and they are all due to the material body. If somehow we can get out of the material body, we can escape the miseries that are integral with it.

Kulabo abangaba phiki-siqu sikaNkulunkulu u-Kṛṣṇa ubacebisa ngokuthi ba phimise u-oṁ. Ngalendlela bazoqinisekiswa ukufinyelela ema Zulwini. Kodwa-ke yize bezofinyelela emaZulwini ngeke bakwazi ukungena ngaphakathi kwamagumbi eZulu (spiritual planet). Bagcina ngaphandle emkhathini kwi-brahmajyoti. Amaphika siqu lawa abekwa enkazimulweni brahmajyoti njenge-zinhlansi. Ngalendlela umkhathi oyinkazimulo ugcwele lezizinhlansi zamaphikasiqu. Ilokhu, okusuke kuchazwa ngokuhlangana ungene eNkazimulweni kaNkulunkulu. Akumele ithathwe ngokuthi ukungenela kwakhe kwi-brahmajyoti umuntu ulahlekelwa ubuyena noma yena ujike abe yi-brahmajyoti. Cha, ubuwena njengenhlansi yomphefumulo abulahleki noma abushintshi, kodwa ngenxa yokuthi iphika-siqu alivumi siqu sikaNkulunkulu litholakala liyinhlansi eseNkazimulweni. Ngokufanayo njengokukhanya kwelanga okuhlanganisa izigidi zezinhlayiya zemisebe yalo, ne bramajyoti ngokunjalo iyiNkazimulo ehlanganise izinhlansi eziphika isiqu soMdali.

For the impersonalists to get out of this temporary body, Kṛṣṇa here advises that they vibrate the syllable oṁ. In this way they can be assured of transmigration into the spiritual world. However, although they may enter the spiritual world, they cannot enter into any of the planets there. They remain outside, in the brahmajyoti. The brahmajyoti may be compared to the sunshine, and the spiritual planets may be compared to the sun itself. In the spiritual sky the impersonalists remain in the effulgence of the Supreme Lord, the brahmajyoti. The impersonalists are placed in the brahmajyoti as spiritual sparks, and in this way the brahmajyoti is filled with spiritual sparks. This is what is meant by merging into the spiritual existence. It should not be considered that one merges into the brahmajyoti in the sense of becoming one with it; the individuality of the spiritual spark is retained, but because the impersonalist does not want to take a personal form, he is found as a spiritual spark in that effulgence. Just as the sunshine is composed of so many atomic particles, so the brahmajyoti is composed of so many spiritual sparks.

Thina siyizidalwa eziphilayo sithungatha ukunama. Ukuphila nje kukodwa akwenele, sifuna ukujabula (ānanda) kanye nokuba (sat). Isiqu somuntu esiphelele sinezimo ezintathu okuyiphakade, ulwazi, kanye nentokozo. Labo abangena ngokuphika isiqu soMdali kwi-brahmajyoti bahlala khona isikhashana ngaphansi kwesimo sokwazi ukuthi sebengenele kwi-brahmajyoti, sebewuhlobo lunye ne-Brahman. ,kodwa isimo sokuthokoza ngeke basizwe ngoba basalambatha kulesosimo. Umuntu angahlala endlini yedwa isikhashana achithe isizungu ngokuthi afunde incwadi noma azilibazise ngemicabango ethize. Kodwa kuyinto angeke akwazi ukuyenza leyo ukuthi ahlale kanjalo iminyaka ngeminyaka enza lokho, kakhulikazi ngeke akwenze lokho kuze kube phakade. Ngakho-ke lowo ongenela kwi-brahmajyoti ukuthi abe munye neZulu usengcupheni yokuphinde awele emhlabeni ezofuna ukuzibhangqa nabantu ukuze athole lokuya kujabula akuntulayo kwi -brahmajyoti. Lona ngumbono we-Śrīmad-Bhāgavatam. Ama-Astronauts angahamba amabanga amade emkhathini, kodwa uma bengayitholi indawo yokuphumula kwezinye zezinkanyezi bazophoqeka ukuthi babuyele kulomhlaba ukuzophumula. Kunoma isiphi isimo ukuphumula kuyadingeka. Esimweni sokuphika isiqu ukuphumula kuyinto engaqinisekisiwe. Ngakho i-Śrīmad-Bhāgavatam ithi, gisho emva kokuzikhandla okungakanani, uma iphika-siqu lingena eZulwini libuye liwele emhlabeni ngenxa yokuthi akanakanga ukukhonza uNkulunkulu ngothando nokuzinikela. Uma siselapha kulomhlaba kumele sizijwayeze ukuthanda futhi sikhonze uNkulunkulu u-Kṛṣṇa. Uma sikufunde kahle lokhu sizongena nakanjani ezinkanyezini zeZulu. Indawo ye phikasiqu eZulwini ingeye- sikhashana ngoba ngenxa yesizungu uzogcina ngokuzama ukuthola azozwana naye, kodwa ngoba uyasiphika isiqu soMdali uzophoqeka ukuthi ehlele emhlabeni ukuzohlangana azwane nalabo ababoshelwe enyameni.

However, as living entities we want enjoyment. Being, in itself, is not enough. We want bliss (ānanda) as well as being (sat). In his entirety, the living entity is composed of three qualities – eternality, knowledge, and bliss. Those who enter impersonally into the brahmajyoti can remain there for some time in full knowledge that they are now merged homogeneously with Brahman, but they cannot have that eternal ānanda, bliss, because that part is wanting. One may remain alone in a room for some time and may enjoy himself by reading a book or engaging in some thought, but it is not possible to remain in that room for years and years at a time, and certainly not for all eternity. Therefore, for one who merges impersonally into the existence of the Supreme, there is every chance of falling down again into the material world in order to acquire some association. This is the verdict of Śrīmad-Bhāgavatam. Astronauts may travel thousands and thousands of miles, but if they do not find rest on some planet, they have to return again to earth. In any case, rest is required. In the impersonal form, rest is uncertain. Therefore Śrīmad-Bhāgavatam says that even after so much endeavor, if the impersonalist enters into the spiritual world and acquires an impersonal form, he returns again into the material world because of neglecting to serve the Supreme Lord in love and devotion. As long as we are here on earth, we must learn to practice to love and serve Kṛṣṇa, the Supreme Lord. If we learn this, we can enter into those spiritual planets. The impersonalist’s position in the spiritual world is nonpermanent, for out of loneliness he will attempt to acquire some association. Because he does not associate personally with the Supreme Lord, he has to return again to the world and associate with conditioned living entities there.

Ngakho kubaluleke ngendlela eyisimangaliso ukuthi siyazi futhi siyiqonde indalo sisekelo yethu: sifuna inguna phakade, ulwazi oluphelele kanye nentokozo. Uma sishiywe sodwa isikhathi eside laphaya kwi-brahmajyoti, ukujabula into ekude nathi, ngakho-ke sizophoqeka ukwamukela ukujabula esikunikwa noma esikuphiwa ilomhlaba. Kodwa ukujabula kweqiniso kunambitheka uma kuxhumene noMdali. Ngokujwayelekile kulomhlaba ukujabula okudlula konke okutholakala ngokuxhumana ngokocansi. Kodwa lokhu kuyisithombe saseZulwini esihlanekezelwe sobumnandi bokuxhumana ngokwaseZulwini, ubumnandi bokuxhumana no-Kṛṣṇa. Kodwa singadideki sicabange ukuthi ubumnandi bakhona bufana nobumnandi bocansi balapha emhlabeni. Cha akufani nhlobo. Kodwa ukuba ubumnandi bokuxhumana abukho eZulwini ngabe asinaso lesithombe lapha emhlabeni. Lapha kulomhlaba kuyisithombe esihlanekezelwe kuphela, uqobo lobumnandi luhlezi ku-Kṛṣṇa okunguye ophethe ubumnandi obuphelele. Ngakho-ke indlela okuyiyona-yona, ukuthi siziqeqeshe manje, ikhona kuyothi ngomzuzu wokufa sikwazi ukuzidlulisela eZulwini e Kṛṣṇaloka lapho siyokwazi ukuhlala ndawonye no-Kṛṣṇa. I-Brahma-saṁhitā (5.29) ichaza u-Śrī Kṛṣṇa kanye nesigodlo Sakhe kanje:

It is of utmost importance, therefore, that we know the nature of our constitutional position: we want eternity, complete knowledge, and also pleasure. When we are left alone for a long time in the impersonal brahmajyoti, we cannot have pleasure, and therefore we accept the pleasure given by the material world. But in Kṛṣṇa consciousness, real pleasure is enjoyed. In the material world it is generally accepted that the highest pleasure is sex. This is a perverted reflection of the sex pleasure in the spiritual world, the pleasure of association with Kṛṣṇa. But we should not think that the pleasure there is like the sex pleasure in the material world. No, it is different. But unless sex life is there in the spiritual world, it cannot be reflected here. Here it is simply a perverted reflection, but the actual life is there in Kṛṣṇa, who is full of all pleasure. Therefore, the best process is to train ourselves now, so that at the time of death we may transfer ourselves to the spiritual universe, to Kṛṣṇaloka, and there associate with Kṛṣṇa. In Brahma-saṁhitā (5.29) Śrī Kṛṣṇa and His abode are described thus:

cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-
lakṣāvṛteṣu surabhīr abhipālayantam
lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

“Ngikhuleka ku-Govinda, inkosi endala kuwo wonke, umZali wokuqala, ongumalusi wezinkomo, owanelisa zonke izifiso, ezindlini ezakhiwe ngobucwebe beZulu, zizungezwe izigidi zezihlahla ezikupha noma yini oyifisayo, ohlala eguqelwe ngokuzithoba nokukhonzwa ngamakhulu-khulu ezindlovukazi zomnotho nehlanhla.” (godess of fortune) Brahma-saṁhitā (5.29)

“I worship Govinda, the primeval Lord, the first progenitor, who is tending the cows, fulfilling all desire, in abodes built with spiritual gems, surrounded by millions of wish-fulfilling trees, always served with great reverence and affection by hundreds and thousands of lakṣmīs, or gopīs.”

Lesi isithombe sase-Kṛṣṇaloka esichazwa ileli vesi. Izindlu zakhona zakhiwe ngalokhu okubizwa ngetouchstone. Kuthiwa noma yini oyithinta ngale touchstone iphenduka ibe igolide. Izihlahla zakhona zikufezela zonke izifiso zakho ngoba noma yini oyicela kuzona uyayithola. Kulomhlaba siyazi ukuthi isihlahla sika mango sikhipha umango ese apula, i apula, kodwa laphaya eZulwini kunoma yisiphi isihlahla uthola noma yini oyifisayo. Ngokufanayo nezinkomo zakhona zibizwa ngama surabhi. Ubisi lugeleza njengomfula kuzona. Lomlando wesimo sasemaZulwini utholakala emibhalweni yama-Vedas.

This is a description of Kṛṣṇaloka. The houses are made of what is called “touchstone.” Whatever touchstone touches immediately turns into gold. The trees are wish-fulfilling trees, or “desire trees,” for one can receive from them whatever he wishes. In this world we get mangoes from mango trees and apples from apple trees, but there from any tree one can get whatever he desires. Similarly, the cows are called surabhi, and they yield an endless supply of milk. These are descriptions of the spiritual planets found in Vedic scriptures.

Sesize sakujwayela ukuzalwa, ukufa nazo zonke ezinye izinhlupheko zalomhlaba. Ososayensi balomhlaba sebesitholele uxhaxha lwezinto ezizothokozisa imizwa yemizimba yethu nokuyibulala. Kodwa abakasitholi isixazululo sokuqeda ukuguga, ukugula kanye nokufa. Abakakwazi ukwakha umshini ozovimba ukufa, ukuguga nokugula. Siyakwazi ukwakha into ezokwenza ukufa kufike ngokushesha kodwa asikwazi ukwakha into ezovimba ukufa kungasondeli. Kodwa labo abahlakaniphile abazihluphi ngalezinkinga zokuphila kulomhlaba, bazihlupha ngokuzinyusela eZulwini. Lowo omoya wakhe ugxile ku-Kṛṣṇa (ananya-cetāḥ satatam) akabe esagudlukela kokunye, usehlala njalo engaphezu kwenyama, emicabangweni yakhe kukhona u-Kṛṣṇa kuphela akagudluki. (ananya-cetāḥ satatam). Igama elithi ‘satatam’ lichaza ukuthi noma ikuphi noma inini.

In this material world we have become acclimatized to birth, death, and all sorts of suffering. Material scientists have discovered many facilities for sense enjoyment and destruction, but they have discovered no solution to the problems of old age, disease, and death. They cannot make any machine that will check death, old age, or disease. We can manufacture something that will accelerate death, but nothing that will stop death. Those who are intelligent, however, are not concerned with the fourfold miseries of material life, but with elevation to the spiritual planets. One who is continuously in trance (nitya-yuktasya yoginaḥ) does not divert his attention to anything else. He is always situated in trance. His mind is always filled with the thought of Kṛṣṇa, without deviation (ananya-cetāḥ satatam). Satatam refers to anywhere and any time.

Ezweni laseNdiya bengihlala e-Vṛndāvana, manje sengihlala eMelika. Kodwa lokhu akuchazi ukuthi sengingaphandle kwe-Vṛndāvana, ngoba uma ngicabanga ngo-Kṛṣṇa njalo, ngihlala njalo ngise-Vṛndāvana, akunandaba ukuthi ngokwezwe nendawo ngikuphi. Ukuzwa nokuba nomuzwa ka-Kṛṣṇa kusho ukuthi uhlala njalo uno-Kṛṣṇa esigodlweni Sakhe, i-Goloka Vṛndāvana, kuphela ulinde ukuthi uhlukane nalomzimba. Amagama athi smarati nityaśaḥ achaza ukuhlala ukhumbula (ukungakhohlwa). Kulowo ohlala ekhumbula u-Kṛṣṇa, iNkosi iba tasyāhaṁ sulabhaḥ okungukuthi ithengeka kalula. U-Kṛṣṇa uqobo uyasho ukuthi uthengeka kalula ngalendlela ye-bhakti-yoga. Pho sifunani kwezinye izindlela? Ubusuku nemini singasho lo mthandazo othi: Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare Hare, Rāma Hare Rāma Rāma Rāma Hare Hare. Akunamithetho ekuvimbayo, ungawusho lomthandazo emgwaqeni, esiteshini, ekhaya noma emsebenzini. Akukhokhiswa mali kumahhala, pho yini ungayizami?

In India I lived in Vṛndāvana, and now I am in America, but this does not mean that I am out of Vṛndāvana, because if I think of Kṛṣṇa always, then I’m always in Vṛndāvana, regardless of the material designation. Kṛṣṇa consciousness means that one always lives with Kṛṣṇa on that spiritual planet, Goloka Vṛndāvana, and that one is simply waiting to give up this material body. Smarati nityaśaḥ means “continuously remembering,” and for one who is continuously remembering Kṛṣṇa, the Lord becomes tasyāhaṁ sulabhaḥ – easily purchased. Kṛṣṇa Himself says that He is easily purchased by this bhakti-yoga process. Then why should we take to any other process? We can chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare twenty-four hours daily. There are no rules and regulations. One can chant in the street, in the subway, or at his home or office. There is no tax and no expense. So why not take to it?