TEXT 26

Tekst

Text

śrotrādīnīndriyāṇy anye
saṁyamāgniṣu juhvati
śabdādīn viṣayān anya
indriyāgniṣu juhvati

Synonyms

śrotra-ādīni — såsom hørelsen osv; indriyāṇi — sanserne; anye — andre; saṁyama — af beherskelse; agniṣu — i flammerne; juhvati — de ofrer; śabda-ādīn — lyd osv; viṣayān — genstandene for sansenydelse; anye — andre; indriya — af sanseorganerne; agniṣu — i flammerne; juhvati — de ofrer.

śrotra-ādīni — such as the hearing process; indriyāṇi — senses; anye — others; saṁyama — of restraint; agniṣu — in the fires; juhvati — offer; śabda-ādīn — sound vibration, etc.; viṣayān — objects of sense gratification; anye — others; indriya — of the sense organs; agniṣu — in the fires; juhvati — they sacrifice.

Translation

Nogle [de uforfalskede brahmacārīer] ofrer hørelsen og sanserne i det beherskede sinds ild, og andre [de regulerede husholdere] ofrer sanseobjekterne i sansernes ild.

Some [the unadulterated brahmacārīs] sacrifice the hearing process and the senses in the fire of mental control, and others [the regulated householders] sacrifice the objects of the senses in the fire of the senses.

Purport

FORKLARING: Det er meningen, at alle medlemmer af menneskelivets fire inddelinger, nemlig brahmacārīen, gṛhasthaen, vānaprasthaen og sannyāsīen, skal blive perfekte yogīer eller transcendentalister. Eftersom det ikke er tanken med menneskelivet, at vi blot skal nyde sansetilfredsstillelse på linje med dyrene, er de fire menneskelige ordener arrangeret således, at man kan blive fuldendt i åndeligt liv. Brahmacārīer eller elever under en ægte åndelig mesters varetægt behersker sindet ved at afholde sig fra sansenydelse. En brahmacārī lytter kun til tale, der har med Kṛṣṇa-bevidsthed at gøre. At lytte er det grundlæggende princip i enhver form for forståelse, og derfor engagerer en ren brahmacārī sig helt i harer nāmānukīrtanam, at høre om og prise Herrens herligheder. Han afholder sig fra at lægge øre til materielle lyde, og hans hørelse er optaget af den transcendentale lyd af Hare Kṛṣṇa, Hare Kṛṣṇa. På samme måde udfører husholderne, der har tilladelse til en vis sansetilfredsstillelse, den slags handlinger med stor tilbageholdenhed. Kønsliv, beruselse og kødspisning er almindelige tilbøjeligheder blandt mennesker, men en reguleret husholder hengiver sig ikke til uindskrænket sex og andre former for sansenydelse. Indgåelse af ægteskab på basis af principperne for et religiøst liv er således normen i alle civiliserede menneskesamfund, for det er måden at have et begrænset sexliv på. Dette beherskede, utilknyttede sexliv er også en form for yajña, for den tilbageholdende husholder ofrer sin normale tendens til sansenydelse til fordel for et højere transcendentalt liv.

The members of the four divisions of human life, namely the brahmacārī, the gṛhastha, the vānaprastha and the sannyāsī, are all meant to become perfect yogīs or transcendentalists. Since human life is not meant for our enjoying sense gratification like the animals, the four orders of human life are so arranged that one may become perfect in spiritual life. The brahmacārīs, or students under the care of a bona fide spiritual master, control the mind by abstaining from sense gratification. A brahmacārī hears only words concerning Kṛṣṇa consciousness; hearing is the basic principle for understanding, and therefore the pure brahmacārī engages fully in harer nāmānukīrtanam – chanting and hearing the glories of the Lord. He restrains himself from the vibrations of material sounds, and his hearing is engaged in the transcendental sound vibration of Hare Kṛṣṇa, Hare Kṛṣṇa. Similarly, the householders, who have some license for sense gratification, perform such acts with great restraint. Sex life, intoxication and meat-eating are general tendencies of human society, but a regulated householder does not indulge in unrestricted sex life and other sense gratification. Marriage on the principles of religious life is therefore current in all civilized human society because that is the way for restricted sex life. This restricted, unattached sex life is also a kind of yajña because the restricted householder sacrifices his general tendency toward sense gratification for higher, transcendental life.