श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति।
शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति ॥
भावार्थ : अन्य योगीजन श्रोत्र आदि समस्त इन्द्रियों को संयम रूप अग्नियों में हवन किया करते हैं और दूसरे योगी लोग शब्दादि समस्त विषयों को इन्द्रिय रूप अग्नियों में हवन किया करते हैं॥26॥
Some of them sacrifice the hearing process and the senses in the fire of the controlled mind, and others sacrifice the objects of the senses, such as sound, in the fire of sacrifice.
The four divisions of human life, namely the brahmacari, the grhastha, the vanaprastha, and the sannyasi, are all meant to help men become perfect yogis 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 brahmacaris, or students under the care of a bona fide spiritual master, control the mind by abstaining from sense gratification. They are referred to in this verse as sacrificing the hearing process and the senses in the fire of the controlled mind. A brahmacari hears only words concerning Krsna consciousness; hearing is the basic principle for understanding, and therefore the pure brahmacari engages fully in harer namanukirtanam—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 Krsna, Hare Krsna. 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 gratifications. Marriage on 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 yajnabecause the restricted householder sacrifices his general tendency toward sense gratification for higher transcendental life.
By Dina Sharana Das, on September 28th, 2017
From Brahma Samhita by Srila Bhaktisiddhanta Saraswati –
Spiritual Teacher of the Brahma-Madhva Sampradaya –
The materialistic demeanor cannot possibly stretch to the transcendental autocrat who is ever inviting the fallen conditioned souls to associate with Him through devotion or eternal serving mood. The phenomenal attractions are often found to tempt sentient beings to enjoy the variegated position which is opposed to undifferenced monism.
People are so much apt to indulge in transitory speculations even when they are to educate themselves on a situation beyond their empiric area or experiencing jurisdiction. The esoteric aspect often knocks them to trace out immanence in their outward inspection of transitory and transformable things. This impulse moves them to fix the position of the immanent to an indeterminate impersonal entity, no clue of which could be discerned by moving earth and heaven through their organic senses.
Read the whole work at http://files.krishna.com/en/pdf/e-books/Sri_Brahma_Samhita.pdf
दैवमेवापरे यज्ञं योगिनः पर्युपासते ।
ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति ॥
भावार्थ : दूसरे योगीजन देवताओं के पूजनरूप यज्ञ का ही भलीभाँति अनुष्ठान किया करते हैं और अन्य योगीजन परब्रह्म परमात्मारूप अग्नि में अभेद दर्शनरूप यज्ञ द्वारा ही आत्मरूप यज्ञ का हवन किया करते हैं। (परब्रह्म परमात्मा में ज्ञान द्वारा एकीभाव से स्थित होना ही ब्रह्मरूप अग्नि में यज्ञ द्वारा यज्ञ को हवन करना है।)॥25॥
Some yogis perfectly worship the demigods by offering different sacrifices to them, and some of them offer sacrffices in the fire of the Supreme Brahman.
As described above, a person engaged in discharging duties in Krsna consciousness is also called a perfect yogi 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. Factual sacrifice means to satisfy the Supreme Lord, Visnu, who is also known as Yajna. 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 Krsna 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-isvara-vadi, 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 spend 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 Krsna conscious person, like Arjuna, however, sacrifices everything for the satisfaction of Krsna, and thus all his material possessions as well as his own self—everything—is sacrificed for Krsna. Thus, he is the first-class yogi; but he does not lose his individual existence.
One can attempt to go to any planet he desires, but this is only possible by psychological changes in the mind or by yogic powers. Mind is the nucleus of the material body. Anyone who trains the mind to turn from matter to the spiritual form of the Godhead by performance of bhakti-yoga can easily attain the kingdom of God in the anti-material sky. Of this there is no doubt.
A living being, especially civilized man, has a natural desire to live forever in happiness. This is quite natural beacuse, in his original state of life, he is engaged in a struggle against recurring birth and death. Therefore he has attined neither happiness nor immortality.
The latest desire man has developed is the desire to travel to other planets. This is also quite natural, because he has the constitutional right to go to any part of the material or spiritual skies. Such travel is very tempting and exciting because these skies are full of unlimited globes of varing qualities, and they are occupied by all types of living entities. The desire to travel there can be fulfilled by the process of yoga, which serves as a means by which one can transfer himself to whatever planet he likes--possibly to planets where life is not only eternal and blissful, but where there are multiple varieties of enjoyable energies. Anyone who can attain the freedom of the spiritual planets need never return to this miserable land of birth, old age, disease and death.
One can attain this stage of perfection very easily by his individual effort. He can simply follow, in his own home, the prescribed method of bhakti-yoga. This method, under proper guidance, is simple and enjoyable. An attempt is made herein to give information to the people in general, and to philosophers and religionists in particular, as to how one can transfer onself to other planets by this process of bhakti-yoga--the highest of all yogic processes.
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