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TEXT 25

TEXT 25

Devanagari

Devanagari

दैवमेवापरे यज्ञं योगिनः पर्युपासते ।
ब्रह्माग्न‍ावपरे यज्ञं यज्ञेनैवोपजुह्वति ॥ २५ ॥

Text

Tekst

daivam evāpare yajñaṁ
yoginaḥ paryupāsate
brahmāgnāv apare yajñaṁ
yajñenaivopajuhvati
daivam evāpare yajñaṁ
yoginaḥ paryupāsate
brahmāgnāv apare yajñaṁ
yajñenaivopajuhvati

Synonyms

Synonyms

daivam — in worshiping the demigods; eva — like this; apare — some others; yajñam — sacrifices; yoginaḥ — mystics; paryupāsate — worship perfectly; brahma — of the Absolute Truth; agnau — in the fire; apare — others; yajñam — sacrifice; yajñena — by sacrifice; eva — thus; upajuhvati — offer.

daivam — i tilbedelse af halvguderne; eva — som dette; apare — nogle andre; yajñam — ofring; yoginaḥ — mystikere; paryupāsate — udfører på perfekt måde; brahma — den Absolutte Sandheds; agnau — i ilden; apare — andre; yajñam — ofring; yajñena — gennem ofring; eva — således; upajuhvati — frembærer.

Translation

Translation

Some yogīs perfectly worship the demigods by offering different sacrifices to them, and some offer sacrifices in the fire of the Supreme Brahman.

Nogle yogīer dyrker halvguderne perfekt ved at bringe dem forskellige ofre, og andre frembærer ofringer i den Højeste Brahmans ild.

Purport

Purport

As described above, a person engaged in discharging duties in Kṛṣṇa consciousness is also called a perfect yogī or a first-class mystic. But there are others also, who perform similar sacrifices in the worship of demigods, and still others who sacrifice to the Supreme Brahman, or the impersonal feature of the Supreme Lord. So there are different kinds of sacrifices in terms of different categories. Such different categories of sacrifice by different types of performers only superficially demark varieties of sacrifice. Factually sacrifice means to satisfy the Supreme Lord, Viṣṇu, who is also known as Yajña. All the different varieties of sacrifice can be placed within two primary divisions: namely, sacrifice of worldly possessions and sacrifice in pursuit of transcendental knowledge. Those who are in Kṛṣṇa consciousness sacrifice all material possessions for the satisfaction of the Supreme Lord, while others, who want some temporary material happiness, sacrifice their material possessions to satisfy demigods such as Indra, the sun-god, etc. And others, who are impersonalists, sacrifice their identity by merging into the existence of impersonal Brahman. The demigods are powerful living entities appointed by the Supreme Lord for the maintenance and supervision of all material functions like the heating, watering and lighting of the universe. Those who are interested in material benefits worship the demigods by various sacrifices according to the Vedic rituals. They are called bahv-īśvara-vādī, or believers in many gods. But others, who worship the impersonal feature of the Absolute Truth and regard the forms of the demigods as temporary, sacrifice their individual selves in the supreme fire and thus end their individual existences by merging into the existence of the Supreme. Such impersonalists sacrifice their time in philosophical speculation to understand the transcendental nature of the Supreme. In other words, the fruitive workers sacrifice their material possessions for material enjoyment, whereas the impersonalist sacrifices his material designations with a view to merging into the existence of the Supreme. For the impersonalist, the fire altar of sacrifice is the Supreme Brahman, and the offering is the self being consumed by the fire of Brahman. The Kṛṣṇa conscious person, like Arjuna, however, sacrifices everything for the satisfaction of Kṛṣṇa, and thus all his material possessions as well as his own self – everything – is sacrificed for Kṛṣṇa. Thus, he is the first-class yogī; but he does not lose his individual existence.

FORKLARING: Som beskrevet ovenfor kaldes en person, der er engageret i at udføre pligter i Kṛṣṇa-bevidsthed, også for en fuldendt yogī eller førsteklasses mystiker. Men der findes andre, der dyrker halvguderne med lignende ofringer, og atter andre, der frembærer ofre til den Højeste Brahman, den Højeste Herres upersonlige aspekt. Der findes således forskellige slags ofringer i forskellige kategorier. Disse kategorier af forskellige udøveres ofre er kun overfladisk set forskellige slags ofringer. Offer betyder i virkeligheden at tilfredsstille den Højeste Herre, Viṣṇu, der også er kendt som Yajña. Alle de forskellige slags ofringer kan inddeles i to hovedkategorier: ofring af verdslige besiddelser og ofring i en stræben efter transcendental viden. De, der er Kṛṣṇa-bevidste, ofrer alle materielle besiddelser for at tilfredsstille den Højeste Herre, mens andre, der ønsker en form for midlertidig materiel lykke, ofrer deres materielle ejendom for at tilfredsstille halvguder som Indra, solguden osv. Og andre, der er upersonalister, ofrer deres identitet for at opgå i den upersonlige Brahmans eksistens. Halvguderne er magtfulde levende væsener, der er udset af den Højeste Herre til at opretholde og tilse alle materielle funktioner som opvarmning, vanding og belysning af universet. De, der er interesserede i materiel vinding, dyrker halvguderne gennem forskellige ofre i overensstemmelse med de vediske ritualer. De kaldes bahv-īśvara-vādīer eller de, der tror på mange guder. Men andre, der tilbeder den Absolutte Sandheds upersonlige aspekt og betragter halvgudernes former som midlertidige, ofrer deres individuelle selv i den højeste ild og gør dermed en ende på deres individuelle eksistens ved at smelte sammen med den Højestes eksistens. Sådanne upersonalister ofrer deres tid på filosofiske spekulationer for at forstå den Højestes transcendentale natur. De frugtstræbende arbejdere ofrer med andre ord deres materielle besiddelser for at opnå materiel nydelse, og upersonalisterne ofrer deres materielle betegnelser for at blive ét med den Højeste. For upersonalisten er den Højeste Brahman det alter af ild, de ofrer til, og ofringen er selvet, der bliver fortæret af Brahmans ild. En Kṛṣṇa-bevidst person som Arjuna ofrer imidlertid alt for at tilfredsstille Kṛṣṇa, og dermed ofres alle hans materielle besiddelser såvel som hans eget selv – alting – til Kṛṣṇa. Han er således den bedste yogī, men han mister ikke sin individuelle eksistens.