TEXT 61
TEXT 61
Devanagari
Devanagari
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥ ६१ ॥
Text
Tekst
yukta āsīta mat-paraḥ
vaśe hi yasyendriyāṇi
tasya prajñā pratiṣṭhitā
yukta āsīta mat-paraḥ
vaśe hi yasyendriyāṇi
tasya prajñā pratiṣṭhitā
Synonyms
Synonyms
Translation
Translation
One who restrains his senses, keeping them under full control, and fixes his consciousness upon Me, is known as a man of steady intelligence.
Den, der behersker sine sanser og holder dem under fuld kontrol og fæstner sin bevidsthed på Mig, er kendt som et menneske med en vedholdende intelligens.
Purport
Purport
That the highest conception of yoga perfection is Kṛṣṇa consciousness is clearly explained in this verse. And unless one is Kṛṣṇa conscious it is not at all possible to control the senses. As cited above, the great sage Durvāsā Muni picked a quarrel with Mahārāja Ambarīṣa, and Durvāsā Muni unnecessarily became angry out of pride and therefore could not check his senses. On the other hand, the king, although not as powerful a yogī as the sage, but a devotee of the Lord, silently tolerated all the sage’s injustices and thereby emerged victorious. The king was able to control his senses because of the following qualifications, as mentioned in the Śrīmad-Bhāgavatam (9.4.18–20):
FORKLARING: Det fremgår klart og tydeligt af dette vers, at Kṛṣṇa- bevidsthed er den højeste form for fuldkommenhed i yoga. Uden at være Kṛṣṇa-bevidst kan det slet ikke lade sig gøre at beherske sanserne. Som citeret ovenfor yppede den store vismand Durvāsā Muni kiv med Mahārāja Ambarīṣa, og på grund af stolthed blev Durvāsā Muni unødigt vred og kunne derfor ikke beherske sine sanser. Kongen, der ikke var så stor en yogī som vismanden, men derimod var Herrens hengivne, tolererede på den anden side stilfærdigt alle vismandens uretfærdigheder og gik derved af med sejren. Kongen var i stand til at beherske sine sanser på grund af følgende kvalifikationer som beskrevet i Śrīmad-Bhāgavatam (9.4.18–20):
vacāṁsi vaikuṇṭha-guṇānuvarṇane
karau harer mandira-mārjanādiṣu
śrutiṁ cakārācyuta-sat-kathodaye
vacāṁsi vaikuṇṭha-guṇānuvarṇane
karau harer mandira-mārjanādiṣu
śrutiṁ cakārācyuta-sat-kathodaye
tad-bhṛtya-gātra-sparśe ’ṅga-saṅgamam
ghrāṇaṁ ca tat-pāda-saroja-saurabhe
śrīmat-tulasyā rasanāṁ tad-arpite
tad-bhṛtya-gātra-sparśe ’ṅga-saṅgamam
ghrāṇaṁ ca tat-pāda-saroja-saurabhe
śrīmat-tulasyā rasanāṁ tad-arpite
śiro hṛṣīkeśa-padābhivandane
kāmaṁ ca dāsye na tu kāma-kāmyayā
yathottama-śloka-janāśrayā ratiḥ
śiro hṛṣīkeśa-padābhivandane
kāmaṁ ca dāsye na tu kāma-kāmyayā
yathottama-śloka-janāśrayā ratiḥ
“King Ambarīṣa fixed his mind on the lotus feet of Lord Kṛṣṇa, engaged his words in describing the abode of the Lord, his hands in cleansing the temple of the Lord, his ears in hearing the pastimes of the Lord, his eyes in seeing the form of the Lord, his body in touching the body of the devotee, his nostrils in smelling the flavor of the flowers offered to the lotus feet of the Lord, his tongue in tasting the tulasī leaves offered to Him, his legs in traveling to the holy place where His temple is situated, his head in offering obeisances unto the Lord, and his desires in fulfilling the desires of the Lord … and all these qualifications made him fit to become a mat-para devotee of the Lord.”
“Kong Ambarīṣa fæstnede sit sind på Herren Kṛṣṇas lotusfødder, brugte sine ord til at beskrive Herrens bolig, sine hænder til at rengøre Herrens tempel, sine ører til at høre om Herrens lege, sine øjne til at se Herrens form, sin krop til at røre ved Herrens hengivne, sin næse til at dufte til blomster, der var ofret til Herrens lotusfødder, sin tunge til at smage de tulasī-blade, der var ofret til Ham, sine ben til at rejse til de hellige steder, hvor Herrens tempel ligger, sit hoved til at bøje sig dybt for Herren og sine ønsker til at opfylde Herrens ønsker . . . og alt dette gjorde ham kvalificeret til at være Herrens mat-para-hengivne.”
The word mat-para is most significant in this connection. How one can become mat-para is described in the life of Mahārāja Ambarīṣa. Śrīla Baladeva Vidyābhūṣaṇa, a great scholar and ācārya in the line of the mat-para, remarks, mad-bhakti-prabhāvena sarvendriya-vijaya-pūrvikā svātma-dṛṣṭiḥ su-labheti bhāvaḥ. “The senses can be completely controlled only by the strength of devotional service to Kṛṣṇa.” Also, the example of fire is sometimes given: “As a blazing fire burns everything within a room, Lord Viṣṇu, situated in the heart of the yogī, burns up all kinds of impurities.” The Yoga-sūtra also prescribes meditation on Viṣṇu, and not meditation on the void. The so-called yogīs who meditate on something other than the Viṣṇu form simply waste their time in a vain search after some phantasmagoria. We have to be Kṛṣṇa conscious – devoted to the Personality of Godhead. This is the aim of the real yoga.
I denne forbindelse er ordet mat-paraḥ meget betydningsfuldt. Hvordan man kan blive mat-paraḥ, illustreres af Mahārāja Ambarīṣas liv. Śrīla Baladeva Vidyābhūṣaṇa, en stor lærd og ācārya i mat-para-linien, bemærker, mad-bhakti-prabhāvena sarvendriya-vijaya-pūrvikā svātma-dṛṣṭiḥ su-labheti bhāvaḥ: “Sanserne kan udelukkende beherskes fuldstændigt med hengiven tjeneste til Kṛṣṇa.” Eksemplet med ild gives også somme tider: “Ligesom en flammende ild brænder alting op i et rum, brænder Herren Viṣṇu, der befinder Sig i yogīens hjerte, alle slags urenheder op.” Yoga-sūtraen ordinerer også meditation på Viṣṇu og ikke meditation på tomhed. De såkaldte yogīer, der mediterer på noget andet end Viṣṇus form, spilder blot deres tid i en forgæves søgen efter et eller andet blændværk.
Vi skal være Kṛṣṇa-bevidste, Guddommens Personligheds hengivne. Det er målet med virkelig yoga.