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| <div id="BG426_0" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="179" link="BG 4.26" link_text="BG 4.26"> | | <div id="BG426_0" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="179" link="BG 4.26" link_text="BG 4.26"> |
| <span class="link">[[Vanisource:BG 4.26|BG 4.26, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">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.</p> | | <span class="link">[[Vanisource:BG 4.26 (1972)|BG 4.26, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">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.</p> |
| </div> | | </div> |
| <div class="purport text"><p>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.</p> | | <div class="purport text"><p>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.</p> |
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| </div> | | </div> |
| <div id="LectureonBG426BombayApril151974_2" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="192" link="Lecture on BG 4.26 -- Bombay, April 15, 1974" link_text="Lecture on BG 4.26 -- Bombay, April 15, 1974"> | | <div id="LectureonBG426BombayApril151974_2" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="192" link="Lecture on BG 4.26 -- Bombay, April 15, 1974" link_text="Lecture on BG 4.26 -- Bombay, April 15, 1974"> |
| <span class="link">[[Vanisource:Lecture on BG 4.26 -- Bombay, April 15, 1974|Lecture on BG 4.26 -- Bombay, April 15, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Just like both of them have been described as prakṛti. Bhinnā me prakṛtir aṣṭadhā. And apareyam itas tu viddhi me prakṛtiṁ parām. The parā, it is prakṛti. Suppose there are two prakṛtis, two women. One has dressed an man and one has dressed as woman. But how they can enjoy? Because actually they are prakṛtis. Simply by changing the dress, there is no possibility of enjoyment. Prakṛti. Therefore it is simply mental concoction. Manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati ([[Vanisource:BG 15.7|BG 15.7]]). This is going on.</p> | | <span class="link">[[Vanisource:Lecture on BG 4.26 -- Bombay, April 15, 1974|Lecture on BG 4.26 -- Bombay, April 15, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Just like both of them have been described as prakṛti. Bhinnā me prakṛtir aṣṭadhā. And apareyam itas tu viddhi me prakṛtiṁ parām. The parā, it is prakṛti. Suppose there are two prakṛtis, two women. One has dressed an man and one has dressed as woman. But how they can enjoy? Because actually they are prakṛtis. Simply by changing the dress, there is no possibility of enjoyment. Prakṛti. Therefore it is simply mental concoction. Manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati ([[Vanisource:BG 15.7 (1972)|BG 15.7]]). This is going on.</p> |
| <p>Therefore those who are too much engrossed in the bodily concept of life, for them, this yoga system... Dhyāna, dhāraṇa, prāṇāyāma, āsana, ity ādi. Different methods. Yama-niyama. But that yoga process also requires saṁyama. Saṁyamāgni, it is said. Saṁyamāgniṣu juhvati. This yoga practice means you have to control the senses, saṁyamāgni, sacrifice. The spirit of enjoying spirit should be sacrificed tin the fire of saṁyama. That is required. Saṁyamāgniṣu juhvati śabdādīn indriyāgniṣu juhvati. By controlling the senses, indriyāgni...</p> | | <p>Therefore those who are too much engrossed in the bodily concept of life, for them, this yoga system... Dhyāna, dhāraṇa, prāṇāyāma, āsana, ity ādi. Different methods. Yama-niyama. But that yoga process also requires saṁyama. Saṁyamāgni, it is said. Saṁyamāgniṣu juhvati. This yoga practice means you have to control the senses, saṁyamāgni, sacrifice. The spirit of enjoying spirit should be sacrificed tin the fire of saṁyama. That is required. Saṁyamāgniṣu juhvati śabdādīn indriyāgniṣu juhvati. By controlling the senses, indriyāgni...</p> |
| <p>This is also very significant. Indriyāgni. Indriyāgni, that is described in the Nārada-Pañcarātra, hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate ([[Vanisource:CC Madhya 19.170|CC Madhya 19.170]]). Hṛṣīka means indriya, and hṛṣīkeśa means Kṛṣṇa. So when the indriyas, the senses will be engaged in the service of the master of the senses, that is indriyāgniṣu juhvati... You cannot control the senses simply by artificial means, by dhyāna, dhāraṇa, prāṇāyāma, yama-niyama, āsana, pratyāhāra. There are so many systems. Big, big yogis, they failed.</p> | | <p>This is also very significant. Indriyāgni. Indriyāgni, that is described in the Nārada-Pañcarātra, hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate ([[Vanisource:CC Madhya 19.170|CC Madhya 19.170]]). Hṛṣīka means indriya, and hṛṣīkeśa means Kṛṣṇa. So when the indriyas, the senses will be engaged in the service of the master of the senses, that is indriyāgniṣu juhvati... You cannot control the senses simply by artificial means, by dhyāna, dhāraṇa, prāṇāyāma, yama-niyama, āsana, pratyāhāra. There are so many systems. Big, big yogis, they failed.</p> |
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| <div id="LectureonBG426BombayApril151974_5" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="192" link="Lecture on BG 4.26 -- Bombay, April 15, 1974" link_text="Lecture on BG 4.26 -- Bombay, April 15, 1974"> | | <div id="LectureonBG426BombayApril151974_5" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="192" link="Lecture on BG 4.26 -- Bombay, April 15, 1974" link_text="Lecture on BG 4.26 -- Bombay, April 15, 1974"> |
| <span class="link">[[Vanisource:Lecture on BG 4.26 -- Bombay, April 15, 1974|Lecture on BG 4.26 -- Bombay, April 15, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Because senses want engagement. If you artificially stop, it will not stay. For the time being, it may be appearing, but it is not possible. You cannot be desireless. Sometimes we say that "We should be desireless." That is not possible. The whole process should be purifying desire, purifying desire, mind. Mind is the source of desires. Therefore the bhakti process is first of all engage the mind. Sa vai manaḥ kṛṣṇa-padāravindayoḥ ([[Vanisource:SB 9.4.18|SB 9.4.18]]). If you engage your mind, always thinking of Kṛṣṇa, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru... ([[Vanisource:BG 18.65|BG 18.65]]). This is the recommendation given by Kṛṣṇa.</p> | | <span class="link">[[Vanisource:Lecture on BG 4.26 -- Bombay, April 15, 1974|Lecture on BG 4.26 -- Bombay, April 15, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Because senses want engagement. If you artificially stop, it will not stay. For the time being, it may be appearing, but it is not possible. You cannot be desireless. Sometimes we say that "We should be desireless." That is not possible. The whole process should be purifying desire, purifying desire, mind. Mind is the source of desires. Therefore the bhakti process is first of all engage the mind. Sa vai manaḥ kṛṣṇa-padāravindayoḥ ([[Vanisource:SB 9.4.18-20|SB 9.4.18]]). If you engage your mind, always thinking of Kṛṣṇa, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru... ([[Vanisource:BG 18.65 (1972)|BG 18.65]]). This is the recommendation given by Kṛṣṇa.</p> |
| <p>So if you first of all engage your mind to the lotus feet of Kṛṣṇa, then Kṛṣṇa says you become first-class yogi.</p> | | <p>So if you first of all engage your mind to the lotus feet of Kṛṣṇa, then Kṛṣṇa says you become first-class yogi.</p> |
| :yoginām api sarveṣāṁ | | :yoginām api sarveṣāṁ |
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| :śraddhāvān bhajate yo māṁ | | :śraddhāvān bhajate yo māṁ |
| :sa me yuktatamo mataḥ | | :sa me yuktatamo mataḥ |
| :([[Vanisource:BG 6.47|BG 6.47]]) | | :([[Vanisource:BG 6.47 (1972)|BG 6.47]]) |
| <p>He is first-class yogi who is always engaged in thinking of Kṛṣṇa's lotus feet, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma Hare Rāma... That is first-class yogi. Then you perfect your this yogic process. indriyāgniṣu juhvati. Indriyāgniṣu. In the indriya, in the senses of Kṛṣṇa, in the fire of Kṛṣṇa's senses, when you engage, you cooperate with your indriya, that is your perfect life. Thank you very much.</p> | | <p>He is first-class yogi who is always engaged in thinking of Kṛṣṇa's lotus feet, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma Hare Rāma... That is first-class yogi. Then you perfect your this yogic process. indriyāgniṣu juhvati. Indriyāgniṣu. In the indriya, in the senses of Kṛṣṇa, in the fire of Kṛṣṇa's senses, when you engage, you cooperate with your indriya, that is your perfect life. Thank you very much.</p> |
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| </div> | | </div> |