Isahluko 4

Umbuzo lapha uthi uma ngabe ngisho nasohlelweni oluphakeme lwemihlaba kulomhlabakazi nakhona ukuzalwa nokufa kukhala esako isicathulo, kanti yini eyenza ukuthi lezingqalabutho ezingaka zama-yogī bazihluphe ngokudluliselwa khona? Yize-ke sebenamandla omoya ongcwele anhlobo-nhlobo lama-yogī asenakho ukuthanda ukuthi bazitike ngobumnandi obutholakala ezweni. Ohlelweni lwemihlaba ephezulu impilo yakhona inde ngendlela emangalisayo. U-Kṛṣṇa lapha usinika isithombe sobude bempilo yakhona.

“Ngokubala ngezikhathi zakulomhlaba amandulo ehlangene (the four ages), uma uwaphinda izikhathi eziyinkulungwane awubungako bosuku olulodwa luka-Brahmā kuphinde nobusuku bakhe futhi bube bude kangako.” (Gītā 8.17)

I-yuga indulo elilodwa libalelwa eminyakeni engu 4 300 000 yrs. Leminyaka uma uyiphinda izikhathi eziyinkulungwane zilingana nama hora ayi 12 osuku olulodwa lwempilo ka-Brahmā ohlala emhlabeni i-Brahmaloka. Ngokufanayo futhi ama hora ayi 12 asebusuku ayilesosikhathi. Lezonsuku zika-Brahma uma uziphinda amashumi amathathu zenza inyanga eyodwa ka-Brahmā, inyanga uyiphinda kashumi nambili zenza unyaka. U-Brahmā uphila iminyaka enjalo eyi khulu. Ngakho-ke impilo kulomhlaba cha yona yinde impela akuphikwa. Khona kunjalo emva kwezigidi ngezigidi zeminyaka ziphila, kufika isikhathi lapho izakhamizi zase brahmaloka zibhekana khona nokufa, ngakho-ke akukho ukuphunyula ekufeni ngaphandle kokuthi sibuyele eZulwini.

Ngesikhathi sokuqala kosuku luka-Brahmā, lezinkumbi zezidalwa ziyavela zibe khona, bese kuthi ngokufika kobusuku buka-Brahmā zibhubhiswe.” (Gītā 8.18)

Ekupheleni kosuku luka-Brahmā, yonke imihlaba engaphansi kohlelo lwemihlaba esezansi igcwaliswa ngamanzi kuthi zonke izidalwa ezingaphakathi zibhubhiswe. Ngemuva kwalokhu kubhubhiswa nangemuva kokudlula kobusuku buka-Brahma, ekuseni lapho u-Brahmā evuka lapho indalo iqala kabusha zonke lezi zinkumbi zezidalwa zivela kabusha. Lokhu kwenza ukuthi ukudalwa nokubhujiswa kube yimvelo kulomhlaba.

“Ngokuphinda-phinda, luyafika usuku, lezizinkumbi zezidalwa ziphile, kuphinde futhi kufike ukuhlwa, Awu ndodana ka-Pārtha, bahlakazwa kuhle kwemithothongo.” (Gītā 8.19)

Yize izidalwa zingakuthandi ukubhujiswa, kodwa loko kubhubha kuzofika kukhukhule wonke lomhlaba, kuze kube wonke umhlaba umbozwe ngamanzi ubusuku bonke buka-Brahmā. Kuyothi ngokusa amanzi aqale abohle kancane kancane.

“Kepha kunenye indalo, ekhona phakade, ayithintwa futhi ingaphezulu kwesimo salomhlaba. Iphakeme futhi ayibhubhi. Ngesikhathi konke kulomhlaba sekubhujisiwe, leyongxenye isala injengoba injalo” (Gītā 8.20)

Angeke sikwazi ukuzibalela ngokwethu ukuthi indalo yalomhlabakazi iphetha kuphi, kodwa ulwazi esiluthola emibhalweni yama-Veda luyachaza ukuthi kunezigidi ngezigidi zemihlabakazi (universes) ngaphakathi kwendalo yonke isiphelele, nokuthi ngaphambili kwalendalo yemihlabakazi kunesinye isibhakabhaka lapho sekuqala khona iZulu. Lapho yonke imihlaba yakhona ayibhubhi (igama elithi umhlaba aliyichazi kahle lendawo kodwa ngokungazi ukuthi iliphi elinye igama engingalisebenzisa ukuchaza kahle lendawo ngiphoqeka ukusebenzisa leligama ukuze isithombe sicace), kanti nezimpilo zabantu abaphila kuwona azibhubhi baphila phakade. Kuleli vesi igama elithi bhavah lisho ”imvelo noma indalo” kodwa lapha kukhonjwa enye indalo. Nakhona kulomhlaba sijwayele ukubona imvelo ekabili. Siyazi ukuthi umuntu ungumoya/umphefumulo uma esengaphakathi kwenyama, inyama izosebenza, kodwa uma eke waphuma enyameni inyama ayisenamsebenzi, ayisakwazi kwenza lutho. Indalo yomphefumulo ibizwa ngendalo ka-Kṛṣṇa ephezulu noma ephakeme kanti indalo yezwe noma yenyama ibizwa ngendalo engaphansi. Ngaphambili nangaphezu kwalendalo ephansi kunendalo ephakeme. Lendalo ihluke kakhulu kule ndalo esiyijwayele yasemhlabeni. Lendalo angeke ukwazi ukuyiqonda ngolwazi lukamazitholele. Kungenzeka sikwazi ukubona izigidi zezinkanyezi esibhakabhakeni kodwa ngeke sikwazi ukufinyelela kuzona, ngakho-ke asikuqonde ngokuphelele ukungabi namandla kwethu, okwenza ezinye izinto. Njengoba kucaca ukuthi ngisho kwawona lomhlaba esiphila kuwo asikwazi ukuwuqonda ngokuphelele ngolwazi lukamazitholelele, pho uMdali kanye nombuso Wakhe singamqonda kanjani ngalolo lwazi na? Ngolukamazitholele ulwazi! Khohlwa. Simelwe ukuthi simqonde ngokuthi sizwe, silalele i-Bhagavad-Gītā Angeke umazi ubaba okuzalayo ngokuhamba uhlola bonke noma ubuza bonke abantu besilisa ukuthi ”Ingabe uwena ubaba ongizalayo?” Umelwe ukuzwa ngomama wakho ekutshela bese uyamkholwa. Uma ungamkholwa awusoze wafinyelela ekwazini. Ngokufanayo nathi uma silandela lendlela yokumuzwa u-Kṛṣṇa, konke esidinga ukukwazi mayelana no-Kṛṣṇa nombuso Wakhe kuyombuleka.

Paras tu bhāvaḥ kuchaza ”indalo ephakeme.” U-vyaktaḥ ubhekise kuloko esikubona ngamehlo. Lomhlabakazi usicacele kahle ngokubonakala kwalomhlaba, ilanga, izinkanyezi kanye neminye imihlaba. Kanti ngale kwalomhlabakazi kunenye indalo. Indalo engabhubhi ekhona phakade (avyaktāt sanātanaḥ). Lomhlabakazi unesiqalo kanti futhi unesiphetho, kodwa leyandalo yeZulu i sanātanaḥ, imi phakade. Ayinasiqalo futhi ayinasiphetho. Kwenzeka kanjani lokho na? Kuyenzeka ifu uma lidlula esibhakabhakeni kubukeke sengathi limboze isibhakabhaka sonke, kodwa eqinisweni lisuke limboze indawo encane ongayiqhathanisa nokumanzisa ugwadule ngeconsi lamanzi. Ngenxa yokuthi sineziqu ezincane(sibuthakathaka), uma kumbozeke indawo le esikwazi ukubone sigcine kuyona, kuvele kubukeke sengathi umhlaba wonke umbozwe yifu. Ngokufanayo futhi lomhlabakazi esihlezi kuwo nawo ufana nefu elingelutho uma usubukwa uhlanganiswa nendalo yonke isiphelele, ungangohlamvu lwesihlabathi olulodwa phakathi kwezihlabathi zolwandle. lomhlaba umbozwe ngalokho okubambekayo mahat-tattva (matter). Njengoba nefu linesiqalo nesiphetho kanjalo nalomhlaba unesiqalo nesiphetho. Ngokunyamalala kwamafu, isibhakabhaka siyaphenyeka, bese siyaqala ukubona izinto ngokuma kwazo. Ngokufanayo nalomzimba ufana nefu elidlula phezu kwalomphefumulo. Uyahlala isikhashana, ukhiqize imbewu, uguge bese uyashabalala. Noma yini enye ebunjwe ngokwalomhlaba idlula kulezimo eziyisithupha zokuguquka ezibalwa kanje: ukuvela, ukukhula, ukuhlala isikhashana, ukukhiqiza inzalo, ukuguga, noku nyamalala. U-Kṛṣṇa uyakhomba lapha ukuthi ngemuva kokudlula kulendalo efana nefu kunenye indalo yeZulu engabhubhi, emva kokuthi lendalo yomzimba isibhujisiwe kodwa leyo Avyaktāt sanātanaḥ ngeke ishintshe.

Emibhalweni yamaVeda kunolwazi oluningi oluchazwayo mayelana nesimo sasemhlabeni kanye nesimo sasema Zulwini. Kwi-Canto yesibili ye-Śrīmad-Bhāgavatam kunomlando wesimo sasemaZulwini kanye nezakhamizi zakhona. Kuchazwa ngisho nangendlela izakhamizi zakhona ezihamba ngayo ngamabhanoyi akhona okuthiwa asheshisa okonyazi. Konke esikwaziyo lapha kuyisithunzi salokhu okutholakala khona okuyi Mpela. Kulomhlaba konke kungumfanekiso walokho okuseZulwini. Njengokufanayo uma sibuka i filimu, ifilimu ingumfanekiso wempilo esiyiphila ngempela. I-Śrīmad-Bhāgavatam iyachaza ithi lomhlaba uyinhlanganisela yokuningi okubumbekayo, okubunjwe ngokufanisa okwangempela, njengoba no doli abagqokisiwe ezitolo bengumfanekiso wamantombazane angempela. Nanoma imuphi umuntu wesilisa othatha kahle ekhanda uyazi ukuthi labo doli basezitolo akusiwo amantombazane kodwa imifanekiso. U-Śrīdhara Svāmī uthi ngenxa yokuthi iZulu lingeleMpela, nalomhlaba ongumfanekiso Walo ubukeka ungowe-Mpela. Kumele siqonde ukuthi uma sikhuluma sithi”nge Mpela” sikhuluma ngani. Impela yilokhu okusalayo uma konke sekushabalele, Ingempela lisho iphakade, ngakho okwangempela yilokho okusalayo uma konke okunye okungesikona okwangempela sekushabalele. Uma sikhuluma amaqiniso konke okunesiqalo nesiphetho akusikho okwangempela.

“Kulabo abalibona ubunjalo balo iqiniso elizimele sebafinyelela esiphethweni sokuthi, kokungekho akunakuhlala isikhathi, kanti kokukhona akunakuphela. Lokhu bakuphethe ngokucwaninga isidalo sako kokubili.” (Gītā 2.16)

Intokozo yangempela ngu-Kṛṣṇa, lapho intokozo yezwe kungeyesikhashana futhi kungesiyo eyangempela. Labo abazibona abaziqondisisayo izinto abazami ukuzwa ubumnandi ngokugona isithunzi. Inhloso ngempela yokuphila komuntu ukunyukela eZulwini, kodwa-ke njengoba i-Śrīmad-Bhāgavatam iyakuphawula ukuthi iningi labantu alikwazi lokhu. Inhloso yokuphila komuntu ukuqonda iNgempela bese umuntu ezifaka kulona. Imibhalo yama-Veda isiyalela ukuthi singahlali ebumnyameni. Ngokwemvelo lomhlaba umnyama, kodwa iZulu linokukhanya yize lona lingakhanyisiwe ngogesi nomlilo. U-Kṛṣṇa usithela fahla kancane ngalesimo sokukhanya kweZulu kwi-Bhagavad-gītā:

“LeloKhaya Lami elikhulu alikhanyiswa yilanga noma inyanga, namlilo nagesi. Labo abafinyelela kulo abaphinde babuyele kulomhlaba wesikhashana.” (Gītā 15.6)

Izulu libizwa ngalokho okungabambeki ngoba angeke uze ulibambe ngezitho zomzimba.

“Lelokhaya elikhulu kuthiwa alihlezi obala futhi alinakuwa, futhi liyikhaya lokugcina. Umuntu osefikile khona, akabe esabuyela emuva. Lelo ikhaya Lami eliwadlula wonke amanye.” (Gītā 8.21)

Leli vesi likhuluma ngohambo olukhulu. Simelwe ukukwazi ukuthi sibhobokele ngaphandle kwezindonga zalomhlabakazi, sidabule phakathi kwawo lomhlabakazi size siphumele emkhathini weZulu.Lesisenzo ngegama elithi “paramāṁ gatim” okungukuthi lolo hambo, uhambo olukhulu ngempela. Akusikona nje ukuthi uhamba imihlaba emibili emithathu bese uyajika ubuyele emuva, loluhlobo lohambo alunabuqhawe ohlonishelwa lona uma ubuya. Simelwe ukuphumela ngaphandle kwalomhlabakazi. Lokhu ngeke sakwenza ngokusebenzisa imikhumbi-mkhathi, kodwa singakwenza (omit) ngokulandela indlela yokumazi nokumuzwa u-Kṛṣṇa. Lowo ocwilile kulomuzwa ka-Kṛṣṇa futhi okuthi ngomzuzu wokufa acabange noma akhumbule u-Kṛṣṇa yilokho okuyomenza ukuthi adluliselwe ngaphandle kwalomhlabakazi angene emkhathini weZulu. Uma sinokufuna ukuthi sidluliselwe kulowomkhathi siyophila lempilo yaphakade, enentokozo nolwazi ngokunga-khawuli, kumele siqale manje ukulungiselela ukuthola leyomizimba e-sac-cid-ānanda. Kuyachazwa ukuthi umzimba ka-Kṛṣṇa u-sac-cid-ānanda. — īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1) — nathi futhi sinomzimba onjalo, ophila ngentokozo engenamkhawulo, ulwazi nephakade, kodwa owethu mncane awubonakali futhi umbozwe ilengubo engumzimba. Uma kungenzeka ngandlela thize sikwazi ukuyidela lengubo singakwazi ukungena embusweni weZulu. Uma sesifinyelele lapho, ukuphinde sibuyele kulomhlaba akusenasidingo (yaṁ prāpya na nivartante).

Ngakho-ke wonke umuntu kumele azame ukufinyelela kuleyo dhāma paramam- kulelo khaya lamakhaya. U-Kṛṣṇa uqobo Lwakhe uyehla ehlele kulomhlaba ukuzosibiza, asinikeze nemibhalo engcwele ezosihola endleleni ebuyela ekhaya, asithumelele isithunywa Sakhe esithembekile. Kumele silisebenzise lelithuba elidalelwe abantu. Kulowo osefinyelele kulelikhaya, indlela yokuzihlawulisa, indlela yokudela imihlobiso yezwe, indlela yokuzindla yobu-yogī nezinye, kuba yizinto ezingasadingeki, nakulowo ongafinyeleli futhi zimchithela isikhathi. Ukuzalelwa ebantwini kuyithuba lokuthola lesibusiso, futhi kungumsebenzi ka hulumeni, umzali, nomfundisi kanye nalabo abamele inhlalakahle yomuntu ukuthi bafukule labo asebezalwe phakathi kwabantu babanyusele kuleliqophelo elisesicongweni lobuntu. Ukudla nje, ukulala, nokulalana kanye nokugwavumelana njengezinja namakati akusiyo impucuzeko yabantu leyo. Kumele lelithuba lokuzalwa ungumuntu ulisebenzise ngendlela efanele ngokuthi usebenzise lolulwazi ukuzihlomisa kulendlela yokwazi u-Kṛṣṇa ukuze usuku lonke singamkhohlwa, kuthi uma sificwa ukufa sikwazi ukudluliselwa eZulwini.

“INhloko ePhakeme yeZulu, iphakeme kubo bonke, izuzwa ngomnikelo ocwebile wenkonzo yemisebenzi yothando, ihlezi ekhaya Layo, isabalele kuyo yonke indalo, futhi yonke indalo iqoqekele ngaphakathi Kuyo.” (Gītā 8.22)

Uma sinakho ukuthanda ukufinyelela kulelo khaya, indlela yokufinyelela enconyiwe ileyo ebizwa nge bhakti. I-bhaktyā le ichaza inkonzo yemisebenzi yothando, ukuzinikela kuMdali. Impande yaleligama elithi bhaktyā ngu bhaj okuchaza ”ukukhonza ngokwenza.” I-Nārada-pañcarātra ichaza igama le bhakti ithi: ”ukukhululwa ezikhundleni.” Uma umuntu ezimisele ngokuphunyuka kulezikhundla ezinamekwe emphefumulweni womuntu omsulwa, izikhundla ezivela kanye nomzimba futhi ezishintshwayo ngesikhathi ushintsha umzimba ngaleyondlela umuntu uyofinyelela ezingeni le-bhakti. I-bhakti ichaza ukufinyelela kulowo mbono wokuthi wena ungumphefumulo omsulwa awusiwona lomzimba. Ubuthina bangempela abuhlangene nalomzimba oyisembatho somphefumulo, kodwa ubuthina bangempela ubunceku noma ubukhonzi (dāsa) buka-Kṛṣṇa. Lapho umuntu esembulelwe ngobuyena, esazi ukuthi uyisikhonzi futhi eseqalile ukukhonza ngemisebenzi yakhe, lapho ubizwa nge-bhakta. Hṛṣīkeṇa hṛṣīkeśa-sevanam: (Cc. Madhya 19.170), ngesikhathi lapho izitho zokuzwa sezikhululiwe ezikhundleni zazo, ziyobe sezikwazi ukusetshenziselwa imisebenzi ebhekiswe kuMlawuli wemizwa u-Hṛṣīkeśa noma u-Kṛṣṇa.

U-Rūpa Gosvāmī uyakubeka lapha ukuthi kumele sikhonze u-Kṛṣṇa ngendlela evuna Yena. Ngokujwayelekile simkhonzela ukuzuza okuthile uMdali, futhi vele lowo omkhonzela inzuzo ungcono kunalowo ongamkhonzi nhlobo, kodwa kumele simkhonze ngale kokulindela inzuzo. Inhloso yethu kumele kube ngukuqonda u-Kṛṣṇa. Vele siyazi ukuthi u-Kṛṣṇa angeke umqede akanamkhawulo, kodwa kumele samukele lokho esingakwazi ukukuqonda. I-Bhagavad-gitā ibekelwe lokho kuqonda. Ngokwamukela ulwazi ngalendlela kumele sazi ukuthi u-Kṛṣṇa kuyamthokozisa lokho, futhi simelwe ukumkhonza ngendlela ezomvuna, ngendlela Yena emthokozisayo. Lendlela ka-Kṛṣṇa iyiSayensi enkulu esekelwe yimibhalo yesayensi emikhulu, ngakho asiyithathe lemfundiso ukuze sizinyusele ezingeni le-bhakti.

Puruṣaḥ sa paraḥ: emazulwini uMdali uhlezi njengalowo oyiNkosi phezu kwabanye. Kunezigidi ngezigidi zemihlaba lapha eZulwini ekwazi ukuzikhanyisa ngokwayo, engakhanyiswa yilanga, u-Kṛṣṇa uzandisile wenwebekela ngaphakathi komhlaba ngamunye ngesiqu Sakhe esiyisandiso(esenwebelekayo) (expansion). Lokhu kunwebeka kuka-Kṛṣṇa zinezi-ngalo ezine futhi zinagama azo ngasinye. Zonke zineziqu nobuNkulunkulu obuphelele. Lezi- ziqu zika Kṛṣṇa Puruṣaḥ ngamaKhosi akhonzwa nge-bhakti hhayi ngendlela yokuhlaziya ifilosofi, noma ngokuphosa inselelo okungu-kuzilinganisa Naye, ukuqagela, noma ngendlela yokuvoca voca umzimba ngokwe-yoga, kodwa zikhonzwa nge-bhakti engaxutshiwe nomkhuba wokusebenzela inzuzo yenyama.

Ingabe i-Puruṣaḥ le injani? Yasyāntaḥ-sthāni bhūtāni yena sarvam idaṁ tatam: zonke izidalwa nayo yonke indalo iqoqeke ngaphakathi Kuye phezu kwalokho, Yena futhi ungaphandle kwayo, ukuyo yonke into. Kwenzeka kanjani lokho na? Ufana nelanga, lona elihlezi endaweni eyodwa kodwa libe khona kuyo yonke indawo ngemisebe yalo. Yize noNkulunkulu ehlezi ekhaya Lakhe (dhāma paramam), imisebe yamandla Akhe isabalele yonke indawo futhi Yena namandla Akhe bayinto eyodwa abahlukaniswa/akahlukaniseki.Ngokufanayo nelanga nokushisa kwalo akuhlukene. Njengoba u-Kṛṣṇa namandla Akhe kungahlukaniseki, kusho ukuthi singambona kuyo yonke into uma sesisezingeni eliphakeme kulendlela yenkonzo yemisebenzi yothando.

“Ngikhonza lowo oyiNhloko yeZulu yokuqala, u-Govinda, obukwa njalo ngaphakathi ehlezi enhliziyweni, yilabo abamkhonza ngemisebenzi ecwebile, bembuka ngamehlo abhixwe ngamafutha othando.”(Bs. 5.38)

Labo abagcwele ukumthanda uNkulunkulu bambona phambi kwabo sonke isikhathi. Akusikona ukuthi bamgcine ngayizolo cha, bambona sonke isikhathi. Kulowo omaziyo u-Kṛṣṇa, u-Kṛṣṇa uhlale ekhona futhi ukwazi ukumbona njalo, kuphela nje udinga ukuba namehlo okumbona.

Ngenxa yokuboshelwa enyameni ngemizwa yenyama asisakwazi ukuhlukanisa izinto ezihambisana nomphefumulo. Kodwa lokhu kungazi kungagudluzwa yilendlela elula yokusho umthandazo othi-Hare Kṛṣṇa. Kungenzeka kanjani-ke lokhu na? Indlela esebenza kangcono yokuvusa umuntu olele ukuthi usebenzise umsindo (sound) ummemeze. Noma ngabe lowomuntu ulele sakuquleka- akakuboni, akahogeli, akathinteki, kodwa izindlebe zinokuzwela okukhulu kabi, zizwela umsindo zikuvuse ngisho ezinye izitho zingasazweli lutho kumuntu olele. Ngokufanayo nomphefumulo yize usakhungethwe ubuthongo bokuhlangana nenyama ungavuswa ngomsindo waseZulwini womkhuleko othi: Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare Hare Rāma Hare Rāma Rāma Rāma Hare Hare. Amagama athi Hare Kṛṣṇa abhekiswe kuMdali namandla Akhe. Hare uchaza amandla oMdali u-Kṛṣṇa igama loMdali abizwa ngalo, ngakho uma sikhuleka sithi Hare Kṛṣṇa siqonde ukuthi: ”Awu Nkosi yami, Awu mandla kaNkulunkulu wami ngicela ungamukele.” Asinawo omunye umthandazo wokucela ukwamukelwa yiNkosi ngaphandle kwalona. Akusikona ukuthi sicela isinkwa semihla ngemihla ngoba isinkwa lesi sihlala sikhona. Ngakho-ke lomkhuleko uyisicelo esibhekiswe kuMdali ukuthi asamukele. INkosi u-Caitanya Mahāprabhu uqobo Lwayo nayo yakhuleka yathi:

“Awu ndodana ka-Nanda Mahārāja, ngiyisikhonzi Sakho saphakade, yize kunjalo ngandlela thize ngiphoseke ngaphakathi kwesimo sokuzalwa nokufa. Ngakho-ke Nkosi yami, ngicela ungenyule kulolulwandle lokufa ungigcine noma ngingaba uhlamvana (atom) lothuli olusezinyaweni zakho ezingcwele.” (Cc. Antya 20.32, Śikṣāṣṭaka 5)

Linye kuphela ithemba kumuntu ophoseke olwandle, ukuthi kuqhamuke umuntu ozomenyula. Uma emfukula abe ngaphezu kwamanzi, kuthi gidi ngaleso sikhathi. Ngokunjalo nathi uma ngandlela thize sifukuliwe phezu kwalolulwandle lokufa, sisebenzisa lendlela yokumazi simuzwe u-Kṛṣṇa, ngaleso- sikhathi kuthi gidi ngaphakathi kithi.

Yize singakabuqondi ubuNkulunkulu beNkosi igama Layo, nodumo Lwayo, nokwenza Kwayo kodwa ngokuzinza kulendlela yokumazi nokumuzwa, kancane kancane uNkulunkulu uzoziveza kithina. Angeke sikwazi ukumbona ngemizamo yethu yodwa kodwa singambona ngokuzama ukuzibeka endaweni efanele. UNkulunkulu uzoziveza kithina simbone. Akekho umuntu ongatshela uNkulunkulu ukuthi akavele phambi kwakhe azomdansela, kodwa kumele ukuthi senze ngendlela ezokwenza ukuthi uNkulunkulu akuthokozele ukuthi aziveze ngaphambi kwethu.

U-Kṛṣṇa usinikile ulwazi Ngaye kwi-Bhagavad-gītā, asinakulungabaza, kepha simelwe ukuwukhulisa ngokwethu lowomuzwa nokuqonda. Akukho okwezwe okungakusiza ukuze uyiqonde le-Bhagavad-Gītā Akuncike ndawo ukuyiqonda, ngoba nayo ikhulunywa phezu kweQiniso elimsulwa elizimele geqe, elingancike ndawo yingakho nokuyiqonda kungancike ndawo. Lendlela elula yoku khuleka usebenzisa amagama ka-Kṛṣṇa izokwembulela izinto ezimbalwa ezibalulekile njengokuthi, wena ungubani, yini uNkulunkulu, yini umhlaba, yini iZulu, nokuthi kungani siboshelwe kulenyama futhi singazikhulula kanjani, nokunye okuningi. Ikucathulisa kancane kancane. Empeleni endleleni yokukholwa asizona izifiki. Zonke izinsuku sibeka ithemba lethu ezintweni esinesiqiniseko sokuthi zizombuleka noma zenzeke ngokuhamba kwesikhathi. Kungenzeka uthenge ithikithi lokugibela uye eNdiya. Ngokuthemba lelothikithi uyakholelwa ekutheni uzogitsheliswa ufike eNdiya ngalo. Ngale kwalokho ngabe uyikhiphele ukuthi kubenjani imali? Imali awuvele nje uyinikeze noma ngubani. Unikeza inkampani edayisa amathikithi egunyaziwe. Ngesizathu sokuthi inkampani ethutha abantu nayo igunyaziwe, ngaleyondlela ukuthembana kuba khona. Lokhu kwenza ube nokukholelwa kuleyondlela. Lokhu kusho ukuthi ngaphandle kokholo noma kokukholelwa angeke sikwazi ukuthatha ngisho igxathi elilodwa eliya phambili ezintweni ezijwayelekile zempilo yethu yansuku zonke. Ukukholwa kumele kube khona, kodwa kube ukukholelwa kulokho okugunyaziwe, hhayi ukuthi sibe nokholo olungaboni, kodwa simelwe ukwamukela lokho okwaziwayo nokwamukelwayo. I-Bhagavad-gītā yaziwa futhi yamukelwa njengombhalo ongcwele ngabantu bayo yonke imikhakha yokuphila ezweni lase-Ndiya, noma usuphumela ngaphandle kwaseNdiya izifundiswa, abahlaziyi benkolo, oSolwazi, kanye namafilosofa bonke bayamukela i-Bhagavad-gītā njengombhalo oyisimangaliso futhi ogunyaziwe. Akukho ukungabaza ukuthi i-Bhagavad-gītā le igunyaziwe. Ngisho uSolwazi u-Prof. Albert Einstein okungusosayensi oseqophelweni lomhlaba naye uyifunda njalo i-Bhagavad-Gītā.

Ngokusho kwe-Bhagavad-gītā simele ukwamukela ukuthi kukhona indawo ebizwa ngeZulu okungumbuso kaNkulunkulu. Uma kwenzeka sithuthelwa ezweni elithize lapho uma besho bethi kulelozwe angeke siphinde sidlule ekuhluphekeni kokuzalwa, ukuguga, ukugula nokufa, ingabe lokho ngeke kwasijabulisa? Uma sesizwile ngendawo enjalo noma kunzima kanjani kodwa siyozama ukuthi siye kuleyondawo. Akukho noyedwa umuntu othanda ukuguga, akukho noyedwa othanda ukufa. Noma kanjani uma kuzwakala ngendawo engenakho lokhu iyohlala njalo ilangazelelwa izinhliziyo zabantu. Kungani siyilangazelela leyonto? Yingoba kuyilungelo lethu ukuyifuna. Thina siyizidalwa zaphakade, sigcwele intokozo, futhi sigcwele ulwazi kodwa ngenxa yokumbozwa ngalenyama sesikhohliwe ngethina loqobo. Ngakho-ke i-Bhagavad-gītā isinika ithuba lokuzibuyisela esimweni sethu semvelo, isimo saphakade.

Abalandeli bemfundiso ka-Śaṅkarācārya kanye nabalandeli baka-Buddha bacabanga ukuthi uma uphumela ngaphandle kwalomhlaba uphumela egunquzeni elingenalutho okungaphileki kulo, kodwa i-Bhagavad-gītā yona ayisidumazi kanjalo. Lenjula mqondo yalabo-balandeli ikhuthaza ukumphika uNkulunkulu nobukhosi Bakhe. Siyizidalwa zikamoya, ngokwemvelo kamoya umoya uhlala unentokozo kungakho nathi sihlala sifuna yona, kodwa uma kuthiwa lapho siyophelela khona akukho lutho kuzoba lula ukuthi sizame ukuthola ukujabula kulempilo esiyiphilayo njengamanje impilo yenyama. Ngalendlela bonke labo abangabaphiki siqu sika-Nkulunkulu bahlaziya ukungabikho kuka-Nkulunkulu bebe bezama ngayo yonke indlela ukuzithokozisa ngokwalapha emhlabeni. Umuntu-ke usengakujabulela ukuqhubeka nokuqagela ngaloluhlobo kodwa ngeshwa lokho ngeke kuze kumsize ukuthi akhule emoyeni. Akazohlomula lutho ngokomoya.

“Lowo osezibeke kulelozinga ngokuzinyusa phezu kwesimo senyama, ngokushesha ubona ubunjalo besimo seQiniso (Brahman uMdali). Akasenasililo, akasalangazeleli lutho, ubuka zonke izidalwa eziphilayo ngokulingana. Kulesosimo uzuza ubukhonzi obumsulwa Kimi.” (Gītā 18.54)

Lowo oselihambile ibanga kulendlela yokuzinikela, osekuzwa kunambitheka ukunikela ngemisebenzi yakhe yonke ku-Kṛṣṇa, uzogcina esezihlukanisa nokujabula okutholakala ngokwenyama. Izimpawu zalowo ocwilile kulendlela ye bhakti ubonakala ngokweneliseka ngokuthi uno-Kṛṣṇa.