Ukucamngca ngeGita
Nadesan Satyendra
Uguqulelo oluhlaziyiweyo lwentetho kumbhiyozo kuSwami Chinmayananda eColombo
- yapapashwa okokuqala kwiSri Lanka Sunday Times, 17 May 1981
Kuthiwa ukuba kwindawo yenkolo oko kuyinyaniso kuchasene nenkcazo kwaye oko kuchazwe akukaze kube yinyaniso: okanye njengoko ilizwi lihamba ngesiTamil - Kandavan Vindilan, Vindavan Kandilan.
Kukho ibali elinxulumene noBodhirama awayekhe waqokelela abafundi bakhe ngaye ukuvavanya ukuqonda kwabo. Omnye wabafundi wathi, 'Ngokokubona kwam inyaniso ingaphaya kokuqinisekiswa okanye ukukhanyela.' U-Bodhirama waphendula wathi 'Unalo ulusu lwam'. Omnye umfundi wathi, 'Ngokombono wam kufana nombono ka-Ananda kaBuddha - obonwa kanye nangonaphakade', kwaye uBodhirama wathi, 'Unenyama yam'. Kwaye, njengoko ibali lihamba, umfundi wesithathu weza phambi kweBodhirama waza wathi cwaka, waza uBodhirama wathi, 'Unomongo wam.'
Ingxoxo kunye nengxoxo kwinkalo yenkolo ziinxalenye zesikhumba nenyama - hayi umongo - umongo ongafumanekiyo emagameni.
Ingqondo yomntu ethanda ukwazi nokufuna ukwazi ukutyhubela iinkulungwane ifuna ukuqonda into engaphaya kwamazwi. Ingqondo ngokwayo imele inqanaba kwaye ingelilo nenqanaba lokugqibela, kwinkqubo yendaleko eye yangqina inguqu eqhubekayo ukusuka kokungaphiliyo ukuya kwinto ephilayo, ukusuka kwilitye ukuya kwisityalo ukuya kwisilwanyana ukuya emntwini, kwaye inqanaba ngalinye lizise inqanaba elikhulu lokuqonda. .
Yinkqubo yendaleko ekhokelele ekwenziweni kobuchopho obubonakala buntsonkothile ngaphambili bomntu namhlanje kwaye yile ngqondo izaziyo yomntu efuna ukwazi, efuna ukuqonda.
Kwenziwa njani oku kuqonda? Ingqondo eqhelekileyo iqonda njani?
Umntu uthi ingqondo eqhelekileyo ngenxa yokuba umntu akanako ukwala okanye ukungawahoyi amava abo zidalwa zingaqhelekanga ziye zavela kulo mhlaba amaxesha ngamaxesha kwaye ezibonakala zibuqonda ubunyani obupheleleyo nababekunye nayo; izidalwa ezikhanyisiweyo ezachithwa ixesha kunye nendawo kwiphakade elingenamda.
Ngandlelโ ithile babonakala begqithile imida yengqondo ezivayo kwaye ubomi babo bunike ubungqina obuphilayo, kwabo banqwenela ukubona, malunga nokuba yintoni na ekumandla angaphakathi kuye ngamnye wethu ukuba abone yonke into kwaye abe ngcwele. . Ngenxa yokuba, kum kubonakala ngathi ubungcwele bumalunga - amandla okuqonda yonke into, amandla okuqonda ubunyani obupheleleyo ngokupheleleyo, ongakhawulelwanga yindawo kwaye ungakhawulelwanga lixesha.
Ingqondo eqhelekileyo ayiyiqondi yonke into. Kubonakala kujongana ngokufanelekileyo kuphela kunye neengxenye zenyani epheleleyo. Isalathisa ingqalelo yayo kwiindawo ezidityanisiweyo nezahluleyo xa iyonke. Ukuze iqonde, ingqondo iyahlukana kwaye iqikelele. Iyahlula into edibeneyo kwaye eyona nkqubo yokwahlukana igqwetha ukuqonda kwayo yonke into.
Ingqondo icinga ngokulandelelana ngexesha. Ixesha langoku lilomzuzwana kwaye lihambe ngonaphakade. Iingcinga zixakeke kakhulu. Amagama kunye neengcamango zizixhobo zorhwebo lwayo. Ingqondo ifuna ukucacisa ingcamango enye ngokubalekela kwenye. Ichaza igama elinye nelinye. Akukho siphelo kule nkqubo kwaye akukho ndawo yokuqala.
Ingqondo isebenza kwizinto ezichaseneyo. Akukho mbono ngaphandle kokuthanda izinto eziphathekayo; akukho ndlela engenasiphelo; akukho buthongo ngaphandle kokuncamathisela; akukho nkululeko yokuzikhethela ngaphandle kokuzimisela; akukho nto ilungileyo ngaphandle kokubi. Ukuba yonke into yayilungile yayiza kuthetha ntoni? Mhlawumbi, siya kuyeka ukusebenzisa igama. Ingqondo ithetha ngeethisisi, i-antithesis kunye ne-synthesis kwaye ichaza oku njengenkqubo ye-dialectical. Kwaye yonke i-synthesis yenye ithisisi kwaye ivelisa enye i-antithesis kwaye enye i-synthesis - kwaye inkqubo ayinasiphelo. Ingqondo ke ithetha nge-dialectical idealism kunye ne-dialectical materialism.
Isidingo sokusebenzisa izichasi yimfuneko yengqondo ehlala kwi-duality yam kwaye ingendim, kwaye ingqondo yandisa obu mbini, yandisa ezi zinto zibonakala zichasene, kuyo yonke into ejongene nayo. Kwaye rhoqo kunokuba kunjalo, ayiyeki ukubuza: ndingubani 'ndim'? Ngaba babini 'ndim - lowo ubuza umbuzo kwaye omnye, umbuzo obuzwa ngaye?
Ingqondo ebuzayo nefuna ukwazi-ingqondo engaphumliyo, ingqondo yenkawu yomntu - ivumela ingcinga enye ukuba idlale nenye kwaye iphele nento echaza ngoloyiso njengengqiqo. Ingqondo ifumanisa iikhonsepthi ezibonakala zibanzi kwaye zibanzi kwaye zibonakala zinemithetho eqhelekileyo ngakumbi. Kodwa uba yintoni umphumo?
Ukusuka kwindawo ephezulu yomthetho omtsha ngamnye, ingqondo ngoko ibona indawo eyandayo yezinto ezingaziwayo kunye neendawo ezinkulu nezinkulu ezingaziwayo zingena ngaphakathi kombono womntu. Ukukhangelwa kwemithetho esisiseko, ukukhangela amasuntswana asisiseko, ukukhangela iinyaniso ezipheleleyo, ngaphakathi kumgibe wobumbini kukwimo yohambo ukuze ube noxolo oluhlala luphela.
"...isizathu asinakukwazi ukufikelela kuyo nayiphi na inyaniso yokugqibela ngenxa yokuba asinakukwazi ukufikelela kwingcambu yezinto okanye sivume ukuphelela kwazo. Sithetha ngesiphelo, esahlukileyo kwaye asinamlinganiselo wabo bonke kunye nokungenasiphelo." - Ikamva loMntu- ISri Aurobindo
Kodwa oko akuthethi ukuba ingqondo ayinayo indima ebalulekileyo ekufuneka ifezekise.
" .... isizathu sinomsebenzi osemthethweni wokuphumeza, olungelelaniswe ngokugqibeleleyo; kwaye oku kukuthethelela kunye nokukhanyisela umntu amava akhe ahlukeneyo kunye nokumnika ukholo kunye nokweyiseka ekubambeleleni ekwandiseni ingqondo yakhe." - Ikamva loMntu - iSri Aurobindo
EIndiya, apho kuninzi lwethu isiqalo sempucuko, kwakukho abantu ababesebenzisa ingqondo kumawaka eminyaka eyadlulayo kodwa ababengabanjiswa yiyo; abangazange bajike engqondweni kodwa batyhala imida yengqondo kwaye bayigqithisa kwiphulo labo lokuqonda - umnqweno owaphela ekuqondeni ukuba akukho mfuno emva kwayo yonke into. USwami Chinmayananda yinzala ephilayo yeso siko sikhulu saseIndiya. Le nto ayithethileyo nayibhalileyo incede abaninzi ukuba baziqonde ngokutsha - kwaye akukho mntu uyiqondayo into ukuba akaziqondi.
Abo bathe bakuva i-Swami Chinmayananda kwi-Bhavad Gita baye beza nolwazi olutsha kunye nokuqonda okuthile-ukuqonda okuya kuthi ekugqibeleni bona ngokwabo badibane nobuntu babo. Oko bakuvayo kufuneka kunxulumane noko kungaphakathi kwamava abo. Kungenjalo amagama enza ingxolo kuphela.
Oko kwathethwa yiNkosi uKrishna kuArujna edabini yayilula kwaye isisiseko-ilula ukuyichaza kodwa isisiseko kumxholo. Yayilubizo lwesenzo kwithafa ledabi kwaye apho kukho imfuneko enkulu yesenzo. Kwaye iNkosi uKrishna ikhuthaza u-Arjuna ukuba alwe nabo uArjuna wayebajonga njengabahlobo bakhe, ootitshala bakhe kunye nobudlelwane bakhe, utshela uArujna, "Ukwenza isenzo unelungelo, kodwa kungekhona kwiziqhamo zayo."
Le ngxelo iphindaphindiweyo yeGita ibaluleke kakhulu kuthi sonke ababandakanyeka kumsebenzi okanye isenzo solunye uhlobo okanye olunye. I-detachment iGita ithetha ngayo ayichasi ukuncamathela. Ayiloqela elifileyo. Ayiloqela elibi. Ukuqonda iGita ayisiyonto nje yokufumana ingqondo kumgibe wezichasi.
Kukho ngamnye wethu umnqweno wokuphila ngaphandle kongquzulwano, ngaphandle kokuchasana, ukuqonda yonke into kwaye ube ngcwele. Kukho kuye ngamnye wethu indlela yokuvisisana, i-dharma yethu, kwaye yile ndlela yokuvisisana apho iGita isiyalela ukuba siyilandele. Ku-Arujna loo ndlela yayikukuzibandakanya edabini.
USwami Chinmayananda, obonwa ngabaninzi njengomnye wabalandeli abakhulu beemfundiso zeGita, wenze igalelo elibalulekileyo ukuqhubela phambili ukuziqonda kwethu kwaye kuninzi esinokukufunda koko akuthethileyo nakuloo nto. ayibhalileyo.
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Nikela