Isahluko 5

Chapter 5 Ukudla Ngakhezolunye No-Kṛṣṇa

Associating with Kṛṣṇa

Kulula ukushiya into endala uma umuntu ethola engcono kunayo. Sifuna ukuzijabulisa kodwa amaphika-siqu asedale isimo esenza ukuthi sithembele ebumnandini bezwe. Ukujabula kwethu kumele kuxhume kuNkulunkulu (puruṣaḥ sa paraḥ), esinganoku-kwazi ukubonana Naye ubuso nobuso. Ezulwini siyakwazi ukuxoxa noNkulunkulu bukhoma, sidlale Naye, sidle kanye Naye njalo njalo. Konke lokhu ungakuzuza nge bhaktya okuyinkonzo yokunikela ngemisebenzi yothando. Kodwa-ke le misebenzi yakho kumele kube engaxutshiwe, lokho kusho ukuthi kumele simkhonze kodwa singalindeli ukuzuza ngalokho, singalindeli nkokhelo ngalokho. Ukuthanda uNkulunkulu ngoba ufuna ukuba munye Naye nilingane nalokho kusengenye yezindlela zokuxuba.

If one gets something superior, he naturally gives up all inferior things. We want enjoyment, but impersonalism and voidism have created such an atmosphere that we have become addicted to material enjoyment. There must be enjoyment in connection with the Supreme Person (puruṣaḥ sa paraḥ), whom we can see face to face. In the spiritual sky we are able to speak personally with God, play with Him, eat with Him, etc. All of this can be attained by bhaktyā – transcendental loving service. However, this service must be without adulteration, that is to say, we must love God without expecting material remuneration. Loving God to become one with Him is also a form of adulteration.

Okunye okwenza umehluko omkhulu phakathi kweZulu nomhlaba ukuthi eZulwini oyinhloko khona akana-mbangi futhi emhlabeni ngamunye, kuyo yonke imihlaba yeZulu lowo oyiNhloko ngaphakathi kwayo, usuke eyisandiso/ukunwebeka (expansion) sika-Kṛṣṇa. INkosi eyiNhloko yeZulu kanye neZandiso/nokunwebeka zayo eziningi-ningi ibusa phezu kwayo yonke imihlaba yase-Vaikuṇṭha. Kulomhlaba esiphila kuwo kunombango wokuthi ubani ozophatha abe ngumongameli noma undunankulu, kodwa eZulwini bonke bavumelana ngazwi linye ukuthi uNkulunkulu uyiNkosi, akanambangi. Labo abangavumelani nalokho abakuphikisayo bayathuthwa babekwe emhlabeni, ofana ncamashi nejele. Njengoba wonke amadolobha amakhulu enamajele kodwa lawomajele kulawomadolobha athatha indawo encane kabi yedolobha lonke, ngokunjalo nalomhlabakazi uyijele kulabo ababoshelwe kuwo. Nawo futhi lomhlaba uthatha indawo encane kabi yeZulu akusiko ukuthi ubekwe ngaphandle kweZulu, ungaphakathi, ngokufanayo nejele eliba ngaphakathi kwedolobha kodwa lithatha encane indawo.

One of the major differences between the spiritual sky and the material sky is that in the spiritual sky the head or leader of the spiritual planets has no rival. In all cases, the predominating personality in the spiritual planets is a plenary expansion of Śrī Kṛṣṇa. The Supreme Lord and His multifarious manifestations preside over all the Vaikuṇṭha planets. On earth, for instance, there is rivalry for the position of president or prime minister, but in the spiritual sky everyone acknowledges the Supreme Personality of Godhead to be supreme. Those who do not acknowledge Him and attempt to rival Him are placed into the material universe, which is just like a prison house. As in any city there is a prison, and the prison forms a very insignificant part of the whole city, so the material universe is a prison for the conditioned souls. It forms an insignificant part of the spiritual sky, but it is not outside the spiritual sky, just as a prison is not outside of the city.

Bonke abahlali basemihlabeni yase-Vaikuṇṭha, eZulwini bangaba-khululekile, ababoshelwe enyameni. I-Śrīmad-Bhāgavatam iyasichazela ukuthi bonke banemizimba efana ncamashi nekaNkulunkulu. Kweminye yalemihlaba uNkulunkulu uvela kuyo enezingalo ezimbili kanti kweminye enezingalo ezine. Kuya ngesimo sakulowo mhlaba. Nabahlali kulemihlaba nabo bavela benezingalo ngambili noma nga zine, kuthiwa uma ubabuka kuba nzima ukuhlukanisa phakathi kwabo noNkulunkulu. Ezulwini kunezinhlobo ezinhlanu zabakhululiwe okuyizinhlobo zenkululeko. Kukhona le okuthiwa yi”Sāyujya-mukti”, okuyinhlobo yenkululeko lapho umuntu engenela khona kwi-Brahman- eNkazimulweni ahlale khona, akangeni ngaphakathi kweminye yemihlaba (planets) yaseZulwini, ugcina emkhathini weZulu. Bese kuba khona le okuthiwa yi-”sārūpya-mukti”, lena yinkululeko lapho umuntu ezuza khona isiqu esifana ncamashi nesikaNkulunkulu esingahlukaniseki uma ubuka ukuthi ubani ongubani. Olunye uhlobo lubizwa ngokuthi yi—”sālokya-mukti”, leyo inkululeko yokuhlala emhlabeni owodwa no-Kṛṣṇa. Kulandele i-”sārsti-mukti” yona-ke ungathola ubucwebe obufanayo nobuka Kṛṣṇa. Olunye uhlobo lukunikeza ithuba lokuhlala no-Kṛṣṇa njalo ungumngane Wakhe, njengo-Arjuna ohlala njalo eno-Kṛṣṇa engumngane Wakhe. Umuntu angazuza noma iyiphi yalezi ezinhlanu, kodwa le ekuthiwa yi-“Sāyujya-mukti” yokungenela eNkazimulweni ama-Vaiṣṇava awayamukeli ngoba i-Vaiṣṇava lihlala njalo lifuna ukukhonza uNkulunkulu siqu Sakhe njengoba enjalo, futhi lingadukelwa ubukhonzi balo bokukhonza uNkulunkulu. Kanti labo abangamaphika-siqu okuthiwa ngama “Māyāvādī bafuna ukushabalalisa iziqu zabo bese bengenela eNkazimulweni ka Nkulunkulu. Lokhu kuzishutheka eNkazimulweni akunconyiwe ngu-Kṛṣṇa kwi-Bhagavad-gītā Ngisho nabafundisi abakhulu othungeni lwama Vaiṣṇava abakuncomi. NeNkosi u-Caitanya Mahāprabhu wabhala kakhulu ngaloludaba kwi Śikṣāṣṭaka (4) Yakhe.

The inhabitants of the Vaikuṇṭha planets in the spiritual sky are all liberated souls. In Śrīmad-Bhāgavatam we are informed that their bodily features are exactly like God’s. On some of these planets God is manifested with two arms, and on others He has four. The inhabitants of these planets, like the Supreme Lord, also manifest two and four arms, and it is said that one cannot distinguish between them and the Supreme Person. In the spiritual world there are five kinds of liberation. Sāyujya-mukti is a form of liberation in which one merges into the impersonal existence of the Supreme Lord, called Brahman. Another form of liberation is sārūpya-mukti, by which one receives features exactly like God’s. Another is sālokya-mukti, by which one can live in the same planet with God. By sārṣṭi-mukti one can have opulences similar to the Supreme Lord’s. Another type enables one to remain always with God as one of His associates, just like Arjuna, who is always with Kṛṣṇa as His friend. One can have any of these five forms of liberation, but of the five the sāyujya-mukti, merging with the impersonal aspect, is not accepted by Vaiṣṇava devotees. A Vaiṣṇava wishes to worship God as He is and retain his separate individuality to serve Him, whereas the Māyāvādī impersonal philosopher wishes to lose his individuality and merge into the existence of the Supreme. This merging is recommended neither by Śrī Kṛṣṇa in the Bhagavad-gītā nor by the disciplic succession of Vaiṣṇava philosophers. Lord Caitanya Mahāprabhu wrote on this subject in His Śikṣāṣṭaka (4):

na dhanaṁ na janaṁ na sundarīṁ
kavitāṁ vā jagad-īśa kāmaye
mama janmani janmanīśvare
bhavatād bhaktir ahaitukī tvayi

(Cc. Antya 20.29, Śikṣāṣṭaka 4)

Awu Nkosi yamandla! Angikulangazelele ukuqoqa ingcebo, noma ukuzithokozisa ngabesifazane abahle, futhi angifune kuba nabalandeli. Konke engikufunayo ukuthi ngihlale njalo impilo emva kwempilo enkonzweni Yakho yemisebenzi yothando engenasizathu.

“O almighty Lord! I have no desire to accumulate wealth, nor have I any desire to enjoy beautiful women, nor do I want any number of followers. What I want only is that I may have Your causeless devotional service in my life, birth after birth.”

Lapha iNkosi u-Caitanya Mahāprabhu usebenzisa amagama athi impilo emva kwempilo. Uma kunempilo emva kwempilo lokho kusho ukuzalwa ephindelela. Ukuzalwa uphindelela khona kusho ukuthi ayikho inkululeko (mukti). Osekhululekile kusho ukuthi usefinyelele eZulwini lapho ezongenela khona kweminye yemihlaba yeZulu noma angenele eNkazimulweni kunoma isiphi isimo ukuzalwa kulomhlaba kusuke sekuyinto angasezukuyibona empilweni yakhe. Kodwa lapha iNkosi u-Caitanya Mahāprabhu ayinandaba noma uyakhululwa noma cha kodwa enendaba nakho kunye nje vo ukuthi ahlale njalo egcinwe ekumazini nasekumuzweni u-Kṛṣṇa ahlale eyisikhonzi seNkosi. Isikhonzi seNkosi asinankinga yokuthi simkhonza uNkulunkulu sikuphi nendawo noma sizalwelwe kuphi, phakathi kwezilwane, phakathi kwezingelosi, phakathi kwabantu, noma phakathi kwani, konke akukhulekelayo kuNkulunkulu ukuthi nangowodwa umzuzu angalinge akhohlwe nguNkulunkulu nokuthi ngaso sonke isikhathi ahlale emkhonza ngemisebenzi yothando nokuzinikela. Lezi-ke yizimpawu zokukhonza okumsulwa. Isikhonzi esimsulwa vele sihlala sisembusweni weZulu njalo noma ngabe sikuphi nezwe ngisho sisahlezi kulomzimba wezwe. Kodwa isikhonzi asimjubi uNkulunkulu ukuthi asihlelele indawo nesimo esifudumele ukuze isikhonzi sithokomale, cha isikhonzi esimsulwa asikwenzi lokho.

Here Lord Caitanya Mahāprabhu refers to “birth after birth.” When there is birth after birth, there is no liberation. In liberation one either attains the spiritual planets or merges into the existence of the Supreme – in either case, there is no question of rebirth into the material world. But Caitanya Mahāprabhu doesn’t care whether He is liberated or not: His only concern is to be engaged in Kṛṣṇa consciousness, to serve the Supreme Lord. The devotee doesn’t care where he is, nor does he care whether he is born in the animal society, human society, demigod society, or whatever – he only prays to God that he not forget Him and that he always be able to engage in His transcendental service. These are symptoms of pure devotion. Of course, a devotee, wherever he is, remains in the spiritual kingdom, even while in this material body. But he does not demand anything from God for his own personal elevation or comfort.

Yize-ke u-Kṛṣṇa ekukhomba la ukuthi angaficwa kalula yilowo ozinikele Kuye, kodwa labo abanye abasebenzisa ezinye izindlela zeyoga kubona kuhlala njalo kunengcuphe. Kubona u-Kṛṣṇa kwi-Bhagavad-gītā ubakhombisa izikhathi ezifanele zokuhlukana nomzimba (Gītā 8.23)

Although Śrī Kṛṣṇa indicates that He can be easily reached by one who is devoted to Him, there is an element of risk involved for the yogīs who practice other methods of yoga. For them, He has given directions in the Bhagavad-gītā (8.23) regarding the proper time to leave the gross body.

yatra kāle tv anāvṛttim
āvṛttiṁ caiva yoginaḥ
prayātā yānti taṁ kālaṁ
vakṣyāmi bharatarṣabha

“Awu wena obadlula bonke esizukulwaneni sika-Bhārata, sengizokuchazela ngezikhathi ezihlukene okuthi uma uhlukana nalomhlaba, kungenzeka ukuthi ubuye noma ungabuyi kulomhlaba.” (Gītā 8.24)

“O best of the Bhāratas, I shall now explain to you the different times at which, passing away from this world, one does or does not come back.”

U-Kṛṣṇa lapha uqwashisa ngokuthi umuntu uma enganokukwazi ukushiya umzimba wakhe ngesikhathi esithize, angazuza inkululeko angabe esabuyela ukuzozalwa lapha kulomhlaba. Ngakolunye uhlangothi uqwashisa ngokuthi uma ufa ngesinye isikhathi kuzomele ubuye. Kuhlala njalo kunalengozi yokungaqondanisi isikhathi, kodwa isikhonzi sika-Kṛṣṇa (omitted) esihlala simazi futhi simuzwa u-Kṛṣṇa sona asilengeli kulengozi yesikhathi ngoba siqinisekisiwe ukungena ekhaya lika-Kṛṣṇa ngokuzinikela eNkosini kukodwa nje.

Here Kṛṣṇa indicates that if one is able to leave his body at a particular time, he can become liberated, never to return to the material world. On the other hand, he indicates that if one dies at another time, he has to return. There is this element of chance, but there is no question of chance for a devotee always in Kṛṣṇa consciousness, for he is guaranteed entrance into the abode of Kṛṣṇa by dint of his devotion to the Lord.

agnir jyotir ahaḥ śuklaḥ
ṣaṇ-māsā uttarāyaṇam
tatra prayātā gacchanti
brahma brahma-vido janāḥ

“Kulabo abasaziyo isimo seNkazimulo baphuma kulomhlaba ngesikhathi sokubusa kwenkosi yomlilo, ekukhanyeni, futhi baqondanise nesikhathi esibusisekile, isikhathi samasonto amabili enyanga futhi ngesikhathi sezinyanga eziyisithupha lapho ilanga lihambela kwinkabazwe yaseNyakatho.” (Gītā 8.24)

“Those who know the Supreme Brahman pass away from the world during the influence of the fiery god, in the light, at an auspicious moment, during the fortnight of the moon and the six months when the sun travels in the north.” (Gītā 8.24)

Ilanga lichitha izinyanga eziyisithupha ngaseNyakatho nenkabazwe (equator)liphinde lichithe ezinye eziyisithupha ngaseNingizimu nenkabazwe. Sithola ulwazi kwi-Śrīmad-Bhāgavatam lokuthi imihlaba le iyahamba ngokunjalo nelanga futhi liyahamba. Uma umuntu efa ilanga lisahamba ngase Nyakatho uyaye akhululwe kulomhlaba.

The sun spends six months on the northern side of the equator and six months on the southern side. In Śrīmad-Bhāgavatam we have information that as the planets are moving, so also the sun is moving. If one dies when the sun is situated in the northern hemisphere, he attains liberation.

dhūmo rātris tathā kṛṣṇaḥ
ṣaṇ-māsā dakṣiṇāyanam
tatra cāndramasaṁ jyotir
yogī prāpya nivartate

śukla-kṛṣṇe gatī hy ete
jagataḥ śāśvate mate
ekayā yāty anāvṛttim
anyayāvartate punaḥ

“Ama-yogī (mystics) adlula kulomhlaba ngesikhathi sentuthu, ebusuku, emasontweni amabili lapho ingekho inyanga, noma ezinyangeni eziyisithupha ngesikhathi ilanga lihambela ngasenkabazweni yaseNingi-zimu, noma labo asebefinyelele emhlabeni oyinyanga, baphinde babuye kulomhlaba. Ngokusho kwama-Vedas zimbili kuphela izindlela zokuphuma kulomhlaba, eyodwa ihamba ekukhanyeni enye ihamba ebumnyameni. Uma umuntu ephuma ngokukhanya, akabe esabuya, kodwa uma ephuma ngobumnyama uzobuya.” (Gītā 8.25-26)

“The mystic who passes away from this world during the smoke, the night, the moonless fortnight, or in the six months when the sun passes to the south, or who reaches the moon planet, again comes back. According to the Vedas, there are two ways of passing from this world – one in light and one in darkness. When one passes in light, he does not come back; but when one passes in darkness, he returns.” (Gītā 8.25–26)

Konke lokhu kwenzeka ngenhlanhla. Asazi ukuthi siyofa nini kungenzeka ingozi, sife noma nini. Kodwa lowo oyi-bhakti-yogī ophelele kulendlela yokwazi nokuzwa u-Kṛṣṇa, akathembeli enhlanhleni, yena unesiqiniseko.

This is all by chance. We do not know when we are going to die, and we may die accidentally at any time. But for one who is a bhakti-yogī, who is established in Kṛṣṇa consciousness, there is no question of chance. He is always sure.

naite sṛtī pārtha jānan
yogī muhyati kaścana
tasmāt sarveṣu kāleṣu
yoga-yukto bhavārjuna

“Izikhonzi ezazi lezindlela zombili, Awu Arjuna azikhungatheki. Ngakho zinza enkonzweni yemisebenzi yothando.” (Gītā 8.27)

“The devotees who know these two paths, O Arjuna, are never bewildered. Therefore, be always fixed in devotion.” (Gītā 8.27)

Sekuvele sekucacisiwe ukuthi lowo ocabanga u-Kṛṣṇa ngomzuzu wokufa, udluliselwa ekhaya lapho kuhlala khona u-Kṛṣṇa.

It has already been ascertained that at the time of death, if one can think of Kṛṣṇa, he is immediately transferred to the abode of Kṛṣṇa.

anta-kāle ca mām eva
smaran muktvā kalevaram
yaḥ prayāti sa mad-bhāvaṁ
yāti nāsty atra saṁśayaḥ

abhyāsa-yoga-yuktena
cetasā nānya-gāminā
paramaṁ puruṣaṁ divyaṁ
yāti pārthānucintayan

“Noma ngubani okhumbula Mina ngesikhathi ehlukana nomzimba wakhe, ekuphelelni kwempilo, khona lapho uzuza indawo kweYami imvelo, lokhu akungabazeki.” (Gītā 8.5 ).

“Lowo ozindla Ngami njengenhloko ePhakeme yeZulu, engikhumbula njalo emicabangweni yakhe, engachezuki kuleyo ndlela, Yebo Arjuna, nakanjani uyofinyelela Kimi.” (Gītā 8.8)

“And whoever, at the time of death, quits his body remembering Me alone, at once attains My nature. Of this there is no doubt. He who meditates on the Supreme Personality of Godhead, his mind constantly engaged in remembering Me, undeviated from the path, he, O Pārtha [Arjuna], is sure to reach Me.” (Bg. 8.5, 8.8)

Ukuzindla kanjena ngo-Kṛṣṇa kungabukeka kuyinto elukhuni kodwa cha akunjalo. Uma uzijwayeza ukuzikhumbuza u-Kṛṣṇa ngokuhlala njalo usho lomthandazo i-mahā-mantra Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare /Hare Rama Hare Rama Rama Rama Hare Hare. Uzothola usizo ngokushesha. U-Kṛṣṇa kanye negama Lakhe abahlukene, futhi u-Kṛṣṇa nekhaya Lakhe abahlukene. Kulomsindo noma ngalomsindo siyakwazi ukumsondeza sibendawonye Naye. Uma nje mhlasimbe sihamba emgwaqeni sihuba wona lomkhuleko, sizobona ukuthi u-Kṛṣṇa ukhona kanye nathi lapho. Ngokufanayo njengoba usuke uhamba ebusuku ubuka phezulu, uyaye ubone ukuthi inyanga isuke ihambisana kanye nawe. Uma ngabe lamandla amancane kangaka ka-Kṛṣṇa ekwazi ukuhambisana nathi, pho akulona yini iqiniso ukuthi Naye usuke ehamba kanye nathi uma sihuba ngamagama Akhe? Yena uzoba nathi kodwa thina kumele sibe sesimweni esifanele ukuba Naye. Uma ngabe-ke sihlale sicwile emicabangweni Ngaye siqinisekisiwe ukuthi Yena uhlala enathi. INkosi u-Caitanya Mahāprabhu ikhuleka ithi:

Such meditation on Kṛṣṇa may seem very difficult, but it is not. If one practices Kṛṣṇa consciousness by chanting the mahā-mantra, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, he will be quickly helped. Kṛṣṇa and His name are nondifferent, and Kṛṣṇa and His transcendental abode are also nondifferent. By sound vibration we can have Kṛṣṇa associate with us. If, for instance, we chant Hare Kṛṣṇa on the street, we will see that Kṛṣṇa is going with us, just as when we look up and see the moon overhead, we perceive that it is also going with us. If Kṛṣṇa’s inferior energy may appear to go with us, is it not possible for Kṛṣṇa Himself to be with us when we are chanting His names? He will keep us company, but we have to qualify to be in His company. If, however, we are always merged in the thought of Kṛṣṇa, we should rest assured that Kṛṣṇa is always with us. Lord Caitanya Mahāprabhu prays,

nāmnām akāri bahudhā nija-sarva-śaktis
tatrārpitā niyamitaḥ smaraṇe na kālaḥ
etādṛśī tava kṛpā bhagavan mamāpi
durdaivam īdṛśam ihājani nānurāgaḥ

“Awu Nkosi yami! Igama lakho elingcwele kuphela elingakwazi ukubusisa zonke izidalwa eziphilayo, ingakho unezigidi ngezigidi zamagama, anjengo-Kṛṣṇa, no-Govinda. Ngaphakathi kuwo lamagama akho angcwele ufake wonke amandla Akho eZulu, kanti futhi akunamithetho namigomo yokuhuba lamagama angcwele. Awu Nkosi yami! Ngomusa Wakho usuwenze kwalula ukuthi ukuzisondeza Kuwe ngalamagama angcwele, kodwa mina ngineshwa, angithathekile yilamagama.” (Śikṣāṣṭaka 2)

“O my Lord! Your holy name alone can render all benediction upon the living beings, and therefore You have hundreds and millions of names, like Kṛṣṇa and Govinda. In these transcendental names You have invested all Your transcendental energies, and there is no hard and fast rule for chanting these holy names. O my Lord! You have so kindly made approach to You easy by Your holy names, but unfortunate as I am, I have no attraction for them.” (Śikṣāṣṭaka 2)

Ngokuhuba lomkhuleko nje uwodwa singazuza konke okuzuzwa uma uno-Kṛṣṇa siqu Sakhe. INkosi u-Caitanya Mahāprabhu akagcini ngokuthathwa njengo khululiwe kuphela kodwa uthathwa njengo- Kṛṣṇa uqobo lwakhe owehlele esimweni sika-Mahāprabhu, ukuphawulile ukuthi kulesikhathi samanje isikhathi sika Kali, yize abantu bengenandlela yokufinyelela ekukhanyisekeleni ngesiqu sabo soqobo, kodwa u-Kṛṣṇa unomusa ngendlela eyisimangaliso ngokuthi usinikeze lomsindo sabda njenge siqu Sakhe ukuthi kube yindlela yakulesikhathi samanje yuga-dhārma, esizofinyelela ngayo ekukhanyiselekeni. Kulendlela awudingi ukuthi ube nemfundo yanoma iluphi uhlobo ukuthi ufanele ukuyihamba, awudingi ngisho ukwazi lolu limi lwe-Sanskrit okubhalwe ngalo. Lomsindo we-mahā-matra ye-Hare Kṛṣṇa inamandla ngokumangalisayo ngokuthi ingashiwo inanoma ngubani ngisho engalwazi ulimi lwe-Sanskrit.

Merely by chanting we can have all the advantages of personal association with Kṛṣṇa. Lord Caitanya Mahāprabhu, who is not only considered to be a realized soul but an incarnation of Kṛṣṇa Himself, has pointed out that in this age of Kali, although men have no real facilities for self-realization, Kṛṣṇa is so kind that He has given this śabda (sound incarnation) to be utilized as the yuga-dharma, or way of realization of this age. No special qualification is necessary for this method; we need not even know Sanskrit. The vibrations of Hare Kṛṣṇa are so potent that anyone can immediately begin chanting them, without any knowledge of Sanskrit whatsoever.

vedeṣu yajñeṣu tapaḥsu caiva
dāneṣu yat puṇya-phalaṁ pradiṣṭam
atyeti tat sarvam idaṁ viditvā
yogī paraṁ sthānam upaiti cādyam

“Umuntu owamukele indlela yokukhonza ngemisenzi yothando akalahlekelwa izithelo eziyinzuzo yokucwaninga ama-Vedas, yokuphila impilo engahlotshisiwe, yokupha abahluphekile nangokulandela indlela yokufunda ngokomqondo, indlela yenzuzo. Ekugcineni ufinyelela ekhaya lamakhaya” (emphelandaba). (Gītā 8.28)

“A person who accepts the path of devotional service is not bereft of the results derived from studying the Vedas, performing austere sacrifices, giving charity, or pursuing philosophical and fruitive activities. At the end he reaches the supreme abode.” (Gītā 8.28)

Lapha u-Kṛṣṇa uthi inhloso yayo yonke imiyalelo yama-Veda ukuzuza iqophelo eliphezulu lokuphila okungu-kufinyelela ekhaya eZulwini, kulowo oyinhloko yeZulu. Yonke imibhalo engcwele kuwo wonke amazwe acijela kuyo lenhloso. Lona futhi wumyalezo olethwa yibo bonke abavuseleli bokholo noma abafundisi abakhulu (ācāryas). Isibonelo nje emazweni aseNtshonalanga iNkosi uJesu yafafaza lomyalezo. Ngokufanayo ne Nkosi u-Buddha no-Mohamed. Akekho oyaleza ngokuthi asenze lomhlaba ikhaya lethu laphakade. Kungaba khona umehluko omncane odalwa isimo sezwe, isikhathi kanye nesimo sokuhlala, futhi nangokokuncoma kwemibhalo. Kodwa okubaluleke ukudlula konke ukuthi asibona abakulomhlaba singabaseZulwini, kuyinto eyamukelwa yibo bonke abafika nomyalezo waseZulwini, abaqotho. Zonke izimpawu zokweneliseka ngokugcwele komphefumulo womuntu zisikhomba kuleyondawo enganeno kokuzalwa nangale kwethuna.

Here Kṛṣṇa says that the purpose of all Vedic instructions is to achieve the ultimate goal of life – to go back to Godhead. All scriptures from all countries aim at this goal. This has also been the message of all religious reformers or ācāryas. In the West, for example, Lord Jesus Christ spread this same message. Similarly, Lord Buddha and Muhammad. No one advises us to make our permanent settlement here in this material world. There may be small differences according to country, time, and circumstance, and according to scriptural injunction, but the main principle that we are not meant for this material world but for the spiritual world is accepted by all genuine transcendentalists. All indications for the satisfaction of our soul’s innermost desires point to those worlds of Kṛṣṇa beyond birth and death.