TEXT 18

Devanagari

यदा विनियतं चित्तमात्मन्येवावतिष्ठते ।
निस्पृह: सर्वकामेभ्यो युक्त इत्युच्यते तदा ॥ १८ ॥

Text

Tekst

yadā viniyataṁ cittam
ātmany evāvatiṣṭhate
nispṛhaḥ sarva-kāmebhyo
yukta ity ucyate tadā

Synonyms

yadā — when; viniyatam — particularly disciplined; cittam — the mind and its activities; ātmani — in the transcendence; eva — certainly; avatiṣṭhate — becomes situated; nispṛhaḥ — devoid of desire; sarva — for all kinds of; kāmebhyaḥ — material sense gratification; yuktaḥ — well situated in yoga; iti — thus; ucyate — is said to be; tadā — at that time.

yadā — når; viniyatam — særlig disciplineret; cittam — sindet og dets aktiviteter; ātmani — i transcendensen; eva — afgjort; avatiṣṭhate — han bliver forankret; nispṛhaḥ — fri for ønsker; sarva — om alle slags; kāmebhyaḥ — materiel sansenydelse; yuktaḥ — veletableret i yoga; iti — således; ucyate — siges at være; tadā — på det tidspunkt.

Translation

When the yogī, by practice of yoga, disciplines his mental activities and becomes situated in transcendence – devoid of all material desires – he is said to be well established in yoga.

Når yogīen disciplinerer sine mentale aktiviteter ved at udøve yoga, og når han bliver hensat i transcendensen – fri for alle materielle ønsker – siges han at være veletableret i yoga.

Purport

The activities of the yogī are distinguished from those of an ordinary person by his characteristic cessation from all kinds of material desires – of which sex is the chief. A perfect yogī is so well disciplined in the activities of the mind that he can no longer be disturbed by any kind of material desire. This perfectional stage can automatically be attained by persons in Kṛṣṇa consciousness, as stated in the Śrīmad-Bhāgavatam (9.4.18–20):

FORKLARING: En yogīs handlinger adskiller sig fra almindelige menneskers ved hans karakteristiske ophør med alle slags materielle ønsker, af hvilke sex er nummer et. En perfekt yogī er så veldisciplineret i sit sinds aktiviteter, at han ikke længere kan forstyrres af nogen form for materielt ønske. Dette fuldendte niveau kan automatisk opnås af personer i Kṛṣṇa-bevidsthed, som der står i Śrīmad-Bhāgavatam (9.4.18–20):

sa vai manaḥ kṛṣṇa-padāravindayor
vacāṁsi vaikuṇṭha-guṇānuvarṇane
karau harer mandira-mārjanādiṣu
śrutiṁ cakārācyuta-sat-kathodaye

mukunda-liṅgālaya-darśane dṛśau
tad-bhṛtya-gātra-sparśe ’ṅga-saṅgamam
ghrāṇaṁ ca tat-pāda-saroja-saurabhe
śrīmat-tulasyā rasanāṁ tad-arpite

pādau hareḥ kṣetra-padānusarpaṇe
śiro hṛṣīkeśa-padābhivandane
kāmaṁ ca dāsye na tu kāma-kāmyayā
yathottama-śloka-janāśrayā ratiḥ

“King Ambarīṣa first of all engaged his mind on the lotus feet of Lord Kṛṣṇa; then, one after another, he engaged his words in describing the transcendental qualities of the Lord, his hands in mopping the temple of the Lord, his ears in hearing of the activities of the Lord, his eyes in seeing the transcendental forms of the Lord, his body in touching the bodies of the devotees, his sense of smell in smelling the scents of the lotus flowers offered to the Lord, his tongue in tasting the tulasī leaf offered at the lotus feet of the Lord, his legs in going to places of pilgrimage and the temple of the Lord, his head in offering obeisances unto the Lord, and his desires in executing the mission of the Lord. All these transcendental activities are quite befitting a pure devotee.”

“Kong Ambarīṣa fokuserede først og fremmest sit sind på Herren Kṛṣṇas lotusfødder. Derpå brugte han sine ord til at beskrive Herrens transcendentale egenskaber, sine hænder til at gøre Herrens tempel rent, sine ører til at høre om Herrens aktiviteter, sine øjne til at se Herrens transcendentale former, sin krop på at røre ved de hengivnes kroppe, sin lugtesans til at dufte til lotusblomsterne, der var ofret til Herren, sin tunge til at smage tulasī-bladet, der var ofret til Herrens lotusfødder, sine ben til at valfarte til pilgrimssteder og til Herrens tempel, sit hoved til at bøje sig ned for Herren og sine ønsker på at udføre Herrens mission. Alle sådanne transcendentale aktiviteter er ganske passende for en ren hengiven.”

This transcendental stage may be inexpressible subjectively by the followers of the impersonalist path, but it becomes very easy and practical for a person in Kṛṣṇa consciousness, as is apparent in the above description of the engagements of Mahārāja Ambarīṣa. Unless the mind is fixed on the lotus feet of the Lord by constant remembrance, such transcendental engagements are not practical. In the devotional service of the Lord, therefore, these prescribed activities are called arcana, or engaging all the senses in the service of the Lord. The senses and the mind require engagements. Simple abnegation is not practical. Therefore, for people in general – especially those who are not in the renounced order of life – transcendental engagement of the senses and the mind as described above is the perfect process for transcendental achievement, which is called yukta in the Bhagavad-gītā.

Dette transcendentale niveau kan vanskeligt udtrykkes eller opleves af dem, der følger den upersonlige vej, men det er meget let og praktisk for en person i Kṛṣṇa-bevidsthed, som det fremgår af beskrivelsen ovenover af Mahārāja Ambarīṣas aktiviteter. Hvis sindet ikke er konstant fokuseret i at huske på Herrens lotusfødder, er et sådant transcendentalt engagement ikke praktisk muligt. I Herrens hengivne tjeneste kaldes den slags foreskrevne handlinger for arcana eller beskæftigelse af alle sanserne i Herrens tjeneste. Sanserne og sindet har brug for at være beskæftiget. Blot og bar fornægtelse er ikke praktisk mulig. For mennesker i almindelighed, især dem, der ikke er i forsagelsens orden, er den transcendentale beskæftigelse af sanserne og sindet, en metode, der som ovenfor beskrevet kaldes yukta i Bhagavad-gītā, derfor den ideelle måde at opnå transcendensen på.