STIH 61
TEXT 61
Tekst
Text
yukta āsīta mat-paraḥ
vaśe hi yasyendriyāṇi
tasya prajñā pratiṣṭhitā
yukta āsīta mat-paraḥ
vaśe hi yasyendriyāṇi
tasya prajñā pratiṣṭhitā
Synonyms
Synonyms
tāni – ta osjetila; sarvāṇi – sva; saṁyamya – obuzdavajući; yuktaḥ – zaokupljena; āsīta – treba biti utemeljen; mat-paraḥ – u odnosu sa Mnom; vaśe – potpuno ovladana; hi – zacijelo; yasya – onaj čija; indriyāṇi – osjetila; tasya – njegova; prajñā – svjesnost; pratiṣṭhitā – usredotočena.
Translation
Translation
Onaj tko suzdržava svoja osjetila, potpuno vladajući njima, i usredotočuje svoju svjesnost na Mene, poznat je kao čovjek postojane inteligencije.
One who restrains his senses, keeping them under full control, and fixes his consciousness upon Me, is known as a man of steady intelligence.
Purport
Purport
SMISAO: U ovom stihu Gospodin objašnjava da je najviše savršenstvo yoge svjesnost Kṛṣṇe. Ako osoba nije svjesna Kṛṣṇe, ne može vladati osjetilima. Kao što smo već spomenuli, veliki mudrac Durvāsā Muni izazvao je svađu s Mahārājom Ambarīṣom i zbog ponosa se nepotrebno razljutio. Tako nije mogao obuzdati svoja osjetila. S druge strane, iako kralj nije bio moćan yogī kao mudrac, već Gospodinov bhakta, šutke je podnio mudračeve nepravde i tako odnio pobjedu. Kralj je mogao vladati svojim osjetilima jer je posjedovao osobine koje su opisane u Śrīmad-Bhāgavatamu (9.4.18–20):
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):
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
„Kralj Ambarīṣa usredotočio je um na lotosolika stopala Gospodina Kṛṣṇe. Svoje je riječi upotrijebio za opisivanje Gospodinova prebivališta, svoje ruke za čišćenje Gospodinova hrama, svoje uši za slušanje o Gospodinovim zabavama, svoje oči za gledanje Gospodinova oblika, svoje tijelo za dodirivanje tijela bhakta, svoje nosnice za mirisanje cvijeća ponuđena Gospodinovim lotosolikim stopalima, svoj jezik za kušanje lišća biljke tulasī ponuđena Gospodinu, svoje noge za posjećivanje svetoga mjesta na kojem se nalazi Gospodinov hram, svoju glavu za odavanje poštovanja Gospodinu, a svoje želje za ostvarivanje Gospodinovih želja. Zahvaljujući svim tim osobinama, bio je dostojan položaja Gospodinova mat-para bhakte."
“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.”
U vezi s tim, riječ mat-para veoma je važna. Iz opisa života Mahārāje Ambarīṣe saznajemo kako možemo postati mat-para. Śrīla Baladeva Vidyābhūṣaṇa, veliki učenjak i ācārya u slijedu mat-para, primjećuje: mad-bhakti-prabhāvena sarvendriya-vijaya-pūrvikā svātma-dṛṣṭih sulabheti bhāvaḥ. „Osjetila mogu biti potpuno ovladana samo snagom predanog služenja Kṛṣṇe." Katkada se navodi primjer vatre: „Kao što plamteća vatra spaljuje sve što se nalazi u sobi, Gospodin Viṣṇu, koji se nalazi u srcu yogīja, spaljuje sve vrste nečistoća." Yoga-sūtra također propisuje meditaciju na Viṣṇua, a ne meditaciju na prazninu. Takozvani yogīji koji meditiraju na nešto što nije na razini Viṣṇua samo gube vrijeme u uzaludnoj potrazi za nekim priviđenjem. Moramo biti svjesni Kṛṣṇe, predani Božanskoj Osobi. To je cilj prave yoge.
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.