TEXT 28
TEXT 28
Tekst
Text
mokṣyase karma-bandhanaiḥ
sannyāsa-yoga-yuktātmā
vimukto mām upaiṣyasi
mokṣyase karma-bandhanaiḥ
sannyāsa-yoga-yuktātmā
vimukto mām upaiṣyasi
Synonyms
Synonyms
śubha — fra gode; aśubha — og dårlige; phalaiḥ — resultater; evam — således; mokṣyase — du vil blive fri; karma — af arbejde; bandhanaiḥ — fra trældommen; sannyāsa — forsagelsens orden; yoga — yoga; yukta-ātmā — idet du har sindet fast rettet mod; vimuktaḥ — befriet; mām — til Mig; upaiṣyasi — du vil komme.
śubha — from auspicious; aśubha — and inauspicious; phalaiḥ — results; evam — thus; mokṣyase — you will become free; karma — of work; bandhanaiḥ — from the bondage; sannyāsa — of renunciation; yoga — the yoga; yukta-ātmā — having the mind firmly set on; vimuktaḥ — liberated; mām — to Me; upaiṣyasi — you will attain.
Translation
Translation
På denne måde vil du blive frigjort fra arbejdets trældom og dets gode og dårlige resultater. Med dit sind fæstnet på Mig gennem dette princip om forsagelse vil du blive befriet og komme til Mig.
In this way you will be freed from bondage to work and its auspicious and inauspicious results. With your mind fixed on Me in this principle of renunciation, you will be liberated and come to Me.
Purport
Purport
FORKLARING: Hvis man handler i Kṛṣṇa-bevidsthed under højere vejledning, kaldes man yukta. Den filosofiske term er yukta-vairāgya. Dette forklares af Rūpa Gosvāmī:
One who acts in Kṛṣṇa consciousness under superior direction is called yukta. The technical term is yukta-vairāgya. This is further explained by Rūpa Gosvāmī as follows:
yathārham upayuñjataḥ
nirbandhaḥ kṛṣṇa-sambandhe
yuktaṁ vairāgyam ucyate
yathārham upayuñjataḥ
nirbandhaḥ kṛṣṇa-sambandhe
yuktaṁ vairāgyam ucyate
(Bhakti-rasāmṛta-sindhu, 1.2.255)
(Bhakti-rasāmṛta-sindhu, 1.2.255)
Rūpa Gosvāmī forklarer her, at så længe vi er i den materielle verden, bliver vi nødt til at handle. Vi kan ikke ophøre med at handle. Hvis man derfor handler, og frugten af handlingen gives til Kṛṣṇa, kaldes det yukta-vairāgya. Fordi man rent faktisk befinder sig i forsagelse, renser sådanne aktiviteter sindets spejl, og efterhånden som den praktiserende hengivne gradvist gør fremskridt i åndelig erkendelse, bliver han helt overgivet til Guddommens Højeste Personlighed. Han bliver derfor til sidst befriet, og denne befrielse bliver også præciseret. Med denne befrielse bliver man ikke ét med brahmajyoti, men kommer snarere til den Højeste Herres planet. Her står der klart, mām upaiṣyasi: “Han kommer til Mig” – hjem, tilbage til Guddommen. Der er fem forskellige stadier af befrielse, og her præciseres det, at den hengivne, der som sagt har levet hele sit liv under den Højeste Herres vejledning, har udviklet sig til det stadie, hvor han efter at have forladt sin krop kan vende tilbage til Guddommen og direkte omgås med den Højeste Herre.
Rūpa Gosvāmī says that as long as we are in this material world we have to act; we cannot cease acting. Therefore if actions are performed and the fruits are given to Kṛṣṇa, then that is called yukta-vairāgya. Actually situated in renunciation, such activities clear the mirror of the mind, and as the actor gradually makes progress in spiritual realization he becomes completely surrendered to the Supreme Personality of Godhead. Therefore at the end he becomes liberated, and this liberation is also specified. By this liberation he does not become one with the brahma-jyotir, but rather enters into the planet of the Supreme Lord. It is clearly mentioned here: mām upaiṣyasi, “he comes to Me,” back home, back to Godhead. There are five different stages of liberation, and here it is specified that the devotee who has always lived his lifetime here under the direction of the Supreme Lord, as stated, has evolved to the point where he can, after quitting this body, go back to Godhead and engage directly in the association of the Supreme Lord.
En hvilken som helst person, der ikke er interesseret i andet end at vie sit liv til Herrens tjeneste, er i virkeligheden en sannyāsī. Sådan en person betragter altid sig selv som en evig tjener og er helt afhængig af Herrens højeste vilje. Som sådan gør han alt, som han foretager sig, for Herrens skyld. Alt, som han gør, gør han som tjeneste til Herren. Han tager ingen alvorlig notits af de frugtstræbende handlinger eller foreskrevne pligter, der nævnes i Vedaerne. For folk i almindelighed er de foreskrevne pligter, der omtales i Vedaerne, obligatoriske, men selv om en ren hengiven, der er fuldstændig engageret i Herrens tjeneste, sommetider synes at gå imod de foreskrevne vediske pligter, er det faktisk ikke tilfældet.
Anyone who has no interest but to dedicate his life to the service of the Lord is actually a sannyāsī. Such a person always thinks of himself as an eternal servant, dependent on the supreme will of the Lord. As such, whatever he does, he does it for the benefit of the Lord. Whatever action he performs, he performs it as service to the Lord. He does not give serious attention to the fruitive activities or prescribed duties mentioned in the Vedas. For ordinary persons it is obligatory to execute the prescribed duties mentioned in the Vedas, but although a pure devotee who is completely engaged in the service of the Lord may sometimes appear to go against the prescribed Vedic duties, actually it is not so.
Det er derfor blevet sagt af vaiṣṇava-autoriteter, at selv den mest intelligente person kan ikke forstå en ren hengivens planer og aktiviteter. De nøjagtige ord er tāṅra vākya, kriyā, mudrā vijñeha nā bujhaya (Caitanya-caritāmṛta, Madhya 23.39). En person, der konstant er engageret i Herrens tjeneste, eller som altid tænker på og planlægger, hvordan han kan tjene Herren, skal betragtes som for nærværende fuldstændig befriet, og i fremtiden er hans hjemkomst tilbage til Guddommen garanteret. Han er hævet over al materialistisk kritik, ligesom Kṛṣṇa er hævet over enhver kritik.
It is said, therefore, by Vaiṣṇava authorities that even the most intelligent person cannot understand the plans and activities of a pure devotee. The exact words are tāṅra vākya, kriyā, mudrā vijñeha nā bujhaya (Caitanya-caritāmṛta, Madhya 23.39). A person who is thus always engaged in the service of the Lord or is always thinking and planning how to serve the Lord is to be considered completely liberated at present, and in the future his going back home, back to Godhead, is guaranteed. He is above all materialistic criticism, just as Kṛṣṇa is above all criticism.