perfection of
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He is a perfect yogī who, by comparison to his own self, sees the true equality of all beings, both in their happiness and distress, O Arjuna! He is a perfect yogi who, by comparison to his own self, sees the true equality of all beings, both in their happiness and distress, O Arjuna!
(More...) One who is Krsna conscious is a perfect yogi; he is aware of everyone's happiness and distress by dint of his own personal experience. The cause of the distress of a living entity is forgetfulness of his relationship with God. And the cause of happiness is knowing Krsna to be the supreme enjoyer of all the activities of the human being. Krsna is the proprietor of all lands and planets. The perfect yogi is the sincerest friend of all living entities. He knows that the living being who is conditioned by the modes of material nature is subjected to the threefold material miseries due to forgetfulness of his relationship with Krsna. Because one in Krsna consciousness is happy, he tries to distribute the knowledge of Krsna everywhere. Since the perfect yogi tries to broadcast the importance of becoming Krsna conscious, he is the best philanthropist in the world, and he is the dearest servitor of the Lord. Na tasmat kascid me priyakrt tamaḥ. In other words, a devotee of the Lord always looks to the welfare of all living entities, and in this way he is factually the friend of everyone. He is the best yogi because he does not desire perfection in yoga for his personal benefit, but tries for others also. He does not envy his fellow living entities. Here is a contrast between a pure devotee of the Lord and a yogi interested only in his personal elevation. The yogi who has withdrawn to a secluded place in order to meditate perfectly may not be as perfect as a devotee who is trying his best to turn every man toward Krsna consciousness.
(More...) Imported quote 13882 When the spiritual spark, which is described as one ten-thousandth part of the tip of a hair, is forced into material existence, that spark is covered by gross and subtle material elements. The material body is composed of five gross elements-earth, water, fire, air and ether-and three subtle elements-mind, intelligence and ego. When one attains liberation, he is freed from these material coverings. Indeed, success in yoga involves getting free from these material coverings and entering into spiritual existence. Lord Buddha's teachings of nirvana are based on this principle. Lord Buddha instructed his followers to give up these material coverings by means of meditation and yoga. Lord Buddha did not give any information about the soul, but if one follows his instructions strictly, he will ultimately become free from the material coverings and attain nirvana.
(More...) Imported quote 16564 Mad-gata antaratmana. If you feel Krsna in every step of life... It is not very difficult. And, above that, if you practice the chanting-Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare... There is no tax. Your..., there is no loss of your business. You are all businessmen. But if you chant Hare Krsna mantra, if you remember Krsna while drinking water, what is your loss? Why don't you try it? This is cultivation of knowledge. If you cultivate this knowledge, at the same time go on doing your business, your life will be successful.
(More...) Imported quote 16826 Anyone... There are hundreds and thousands varieties of yogis. The first-class yogi is he who is always thinking of Krsna. He is first-class yogi. Mayy asakta... Yoginam api sarvesam mad-gatenantar-atmana. Antar-atmana is in the core of heart. He is keeping the picture of Krsna. Krsna is there, but because we cannot see now in the present condition, so we think the formation of Krsna, either from picture or from the Deity in the temple, and keep it within your heart always and think of Him-you become first-class yogi. Yoginam api sarvesam. And if you continue this yoga system, yogam yunjan mad-asrayaḥ...
(More...) So how you can practice this yoga? This yoga system is that yogam yunjan mad-asrayaḥ, and in the previous verse it is said that mad-gatena antar-atmana. If you keep Krsna always within your heart in this way, mayy asakta-manaḥ, the mind being..., thus being attached, mayy asakta, this is yoga. This yoga has to be practiced, how to keep Krsna always within your heart. That is first-class yoga. Mayy asakta-manaḥ partha. Yogam, this yogam yunjan mad-asrayaḥ. And this yoga practice can be possible by the process mad-asrayaḥ. Mad-asrayaḥ means "one who has taken shelter of Me." Mat means "Me," and asrayaḥ means to take shelter. That means devotee. Or mad-asrayaḥ means one who has taken the shelter of a devotee. A devotee is also mad-asrayaḥ. A devotee means who has taken shelter of the lotus feet of Krsna completely. So either you... Of course, it is not possible to take the shelter of Krsna directly. That is not possible. May be possible by Krsna's special mercy, but general process is you have to go through the mercy or process of accepting a guru. Tad-vijnanartham sa gurum eva abhigacchet [Munḍaka Upanisad 1.2.12].
(More...) Imported quote 16851 There are ten kinds of sanctifying process. Even when the father is going to give birth to the child, he has to undergo a ritualistic ceremony, which is called garbhadhana-samskara, seed-giving ceremony. That is the Vedic function, garbhadhana. But in the Kali-yuga all these samskaras are not followed strictly. Otherwise, according to sastra, if these garbhadhana-samskara is not done… Garbhadhana-samskara is especially recommended for the brahmanas, the ksatriyas and the vaisyas-especially the brahmanas. So now in this age no samskara is adopted; therefore he remains a sūdra, janmana jayate sūdraḥ, because the purificatory processes are not practised. Therefore, janmana jayate sūdraḥ. And in this age, Kali-yuga, the processes are not observed; therefore sastra says, kalau sūdra-sambhava. In this age, Kali-yuga, it is everyone is sūdra: kalau sūdra-sambhava. So this process of Krsna consciousness movement is making everyone a brahmana from the sūdra stage. This is a purificatory process. Just like you see these European and American boys, they are undergoing purificatory process. Purificatory process means to avoid sinful activities. That is purificatory. If you don't act sinfully, then you are pure. So the basic principles of sinful life are four: striya sūna pana dyūta yatra papas catur-vidha [Bhag. 1.17.38]. Catur-vidha means four kinds of sinful activities are… Striya means to have illicit sex life. According to Vedic principles, sex life cannot be performed without a married life that is sanctioned by religion. Therefore in human society there is system of marriage. Not that you keep a woman, you keep a man, like cats and dogs; no human society. May be Hindu, Muslim, Christian, Sikh-it doesn't matter-any civilized form of society has got this system of marriage, because without marriage sex life is irreligious. Therefore this is one of the sinful activities: to have illicit sex life. And sūna, sūna means killing of animals. Killing of animals… Even in Christian religion it is forbidden: "Thou shall not kill." Out of the Ten Commandments the first commandment is, "Thou shall not kill." In the Buddha religion there is also the same thing: ahimsa paramo dharmaḥ. So in other religions, Hindu religion, they are…, there are sometimes killing of animals in sacrifices. But that is not for eating purpose. The test of Vedic mantra was, I mean to say, verified how the mantras are being chanted. So sometimes the animals were put into the fire, and the animal would come out again with new life. That was the test of Vedic mantras. In this age, Kali-yuga, there is no such qualified brahmana to perform the sacrifices; therefore all kinds of animal sacrifices are forbidden. asvamedham gavalambham sannyasam pala-paitrkam devarena sutotpattim kalau panca vivarjayet [Brahma-vaivarta Purana] So sūna, sūna means unnecessary animal-killing. Unnecessary. Human society should be sober and continent. If I can…, I require to eat something, if I have got sufficient grains, fruits, milk, flour, vegetables, why should I kill unnecessarily a poor animal? So this is sinful. Striya sūna pana. Pana means intoxication. Therefore those… Of course, in this country, it is not very much so, but in India pan, betel, betel nut, and pan eating. The pana means drinking; pana means intoxication. So even drinking tea, chewing pan is also intoxication, what to speak of drinking wine and other things. Striya sūna pana dyūta. And dyūta means gambling. So if we want to be purified, then we must give up these four principles of sinful activities. So these boys are being trained up for their purification, and although from their birth they are habituated to all these habits, they have given up. They have no other bad habits. Nothing. They don't take even tea, and smoke. This is purificatory process. Janmana jayate sūdraḥ samskarad bhaved dvijaḥ. As mentioned before, there are four basic characteristics of an impure life-illicit sex, intoxication, meat-eating and gambling. According to the Vedic principles, sex should not be indulged in outside of marriage. In human society there is therefore a system of marriage which distinguishes us from the cats and dogs. Whether we are Hindu, Moslem, or Christian, we acknowledge the system of marriage. The purpose of this system is to avoid illicit sex. According to the Vedic system, intoxication is also discouraged; nor is meat-eating advocated, for human beings should be nonviolent. We have been given sufficient grains, fruits, milk, and vegetables, and there is no necessity to kill poor animals. Some people argue that if we do not eat meat we will be undernourished, but we can see that the students of this Krsna consciousness movement have given up meat and are very healthy, whereas people who are eating meat are still, despite their meat-eating, subject to so many diseases and unhealthy conditions. Gambling is also discouraged because it simply agitates the mind. (More...) This is Vedic mantra. So yoga means to think of Krsna. That is yoga. So it is also confirmed in the Sixth Chapter. We are reading Seventh Chapter. Krsna says... Krsna taught Arjuna how to practice yoga. Then He concluded His teaching on the yoga that,
(More...) Who is the first-class yogi? There are many different types of yogi. But who is the topmost yogi? Yoginam api sarvesam. Who is that? Mad-gatena antar-atmana: "One who is thinking of Me always." That is perfect yoga. So that statement, that "One who is thinking of Me always, he is perfect yogi," so that is now being explained. It is the conclusion of the Sixth Chapter, and in Seventh Chapter Krsna explains how you can think of Krsna twenty-four hours. This is being explained. Therefore He says, mayy asakta-manaḥ partha. How you can think of somebody else unless you are very much attached to him? Just like a boy is attached to some girl or a girl is attached to some... That is natural. So when he becomes too much attached, he always or she thinks always. Otherwise, it is not possible. To come to this attachment platform you have to learn how to love Krsna. Otherwise, how it is possible? Unless you love somebody, how can you think of him twenty-four hours? That is not possible.
(More...) Imported quote 18951 So there is list of understanding Krsna. Don't say that "We have not seen God. Can you show me God?" Why don't you see? The God says, "I am here," but why don't you see? God says, "I am the taste of water." So when you drink water, why don't you see God in the taste? He is visible in every step. Every working of this nature, He is doing that. Simply we have to make our eyes to see. That is Krsna consciousness. Everything is there, present. Krsna, God, is present everywhere. Anḍantara-stha-paramanu-cayantara-stham [Bs 5.35]. Krsna is present here. Krsna is within your heart. Īsvaraḥ sarva-bhūtanam hrd-dese 'rjuna tisthati [Bg 18.61]. But when you learn the art to see Him within your heart, that is called mystic yoga. Dhyanavasthita-tad-gatena manasa pasyanti yam yoginaḥ [SB 12.13.1]. The yogic process is to see Krsna within the heart. That is real yoga. That is real yoga system. Try to see Krsna within the heart. Then you first-class yogi. That is the perfection of topmost yogic process.
(More...) If you can learn how to see Krsna within the heart always, twenty-four hours, then your life is perfect. That is perfection of life. That is Krsna consciousness movement: how you can learn to see Krsna within your heart, within others' heart, and everywhere. Sthavara-jahgama dekhe na dekhe tara mūrti [Cc Madhya 8.274]. This is wanted. So this is possible by increasing our love for Krsna. Simply we have to increase our love. Just like in practical life also, we begin to love somebody, one after another, gradually, not all of a sudden; similarly, we have to increase our love for Krsna. That love for Krsna is the devotional process.
(More...) Kṛṣṇa consciousness is the highest stage of trance in yoga practice. Krsna consciousness is the highest stage of trance in yoga practice. This very understanding that Krsna is present as Paramatma in everyone's heart makes the yogi faultless. The 1.20] aisvaryad rūpam ekam ca sūryavad bahudheyate. [Matsya Purana]Vedas confirm this inconceivable potency of the Lord as follows: (More...) "Krsna consciousness is the highest stage of trance in yoga practice. This very understanding that Krsna is present as Paramatma in everyone's heart makes the yogi faultless. The Vedas confirm this inconceivable potency of the Lord as follows: 'Visnu is one, and yet He is certainly all-pervading. By His inconceivable potency, in spite of His one form, He is present everywhere. As the sun, He appears in many places at once.' "
(More...) Nor is there a difference between a Kṛṣṇa conscious person always engaged in the transcendental loving service of Kṛṣṇa and a perfect yogī engaged in meditation on the Supersoul. A yogi who is practicing meditation on the Supersoul sees within himself the plenary portion of Krsna as Visnu-with four hands, holding conchshell, wheel, club and lotus flower. The yogi should know that Visnu is not different from Krsna. Krsna in this form of Supersoul is situated in everyone's heart. Furthermore, there is no difference between the innumerable Supersouls present in the innumerable hearts of living entities. Nor is there a difference between a Krsna conscious person always engaged in the transcendental loving service of Krsna and a perfect yogi engaged in meditation on the Supersoul. The yogi in Krsna consciousness-even though he may be engaged in various activities while in material existence-remains always situated in Krsna. This is confirmed in the Bhakti-rasamrta-sindhu of Srila Rūpa Gosvami: nikhilesu avasthasu jivanmukta sa ucyate. A devotee of the Lord, always acting in Krsna consciousness, is automatically liberated. In the Narada Pancaratra this is confirmed in this way:
(More...) The question may be raised that if Haridasa was such a great devotee of Krsna, why then did Krsna permit such a mishap? First of all, it may be replied, the pastimes of Haridasa are not to be considered part of this mortal world. It is stated in the Narada Pancaratra that by concentrating one's attention on the transcendental form of Krsna, who is all-pervading and beyond time and space, one becomes absorbed in thinking of Krsna and then attains the happy state of transcendental association with Him. Because of his constant remembrance of Krsna, Haridasa never had to go through the tribulations of this mundane existence. He was always completely absorbed in the transcendental atmosphere where material sufferings have no jurisdiction. In this material world, if a king sends his representative to an unfriendly state and that representative is insulted, the king receives the insult as malice against his own self. Likewise, when Krsna's pure devotee is affronted, this is blasphemy against the Supreme Lord Himself. It is understood that those wicked deputies who beat the body of Haridasa were beating the Supreme Lord Himself. Some days elapsed after the beating of Haridasa, and he met with the fortunate opportunity to gain association with the Supreme Lord Sri Krsna Caitanya. The Lord appeared before Haridasa and displayed on His beautiful person countless cuts and bruises. Haridasa became confused, so Lord Caitanya explained to him, "Because you are My pure devotee, I have accepted all of the pain of your whipping." Haridasa immediately fell on the ground mortified, but Lord Caitanya smiled very pleasingly.
(More...) Intimately connected with this discussion of the demigods are the next two questions. "How does this Lord of sacrifice live in the body?" and "In which part does He live?" The Supreme Lord says: "I am that Lord represented as the Supersoul, dwelling in the heart of every embodied being." (8.4) Similarly, in the Sixth Chapter the Lord told Arjuna: "The yogi who knows that I and the Supersoul within all creatures are one, worships Me and remains always in Me in all circumstances." (6.31) Actually there was no reason for these six questions, and we will only understand the situation thoroughly if we recall that Arjuna is being placed in forgetfulness (yoga-maya) by Krsna's superior yogic power (Yogesvara) for our benefit. This repetition is not due to Arjuna's dullness, nor is it foolish redundancy. Rather, repetition in the scriptures indicates emphasis for the purpose of clarifying and stabilizing a concept. It is another example of Krsna's patience and mercy on His devotees.
(More...) Steady in the Self, being freed from all material contamination, the yogī achieves the highest perfectional stage of happiness in touch with the Supreme Consciousness. Steady in the Self, being freed from all material contamination, the yogi achieves the highest perfectional stage of happiness in touch with the Supreme Consciousness.
(More...) Self-realization means knowing one's constitutional position in relationship to the Supreme. The individual soul is part and parcel of the Supreme, and his position is to render transcendental service to the Lord. This transcendental contact with the Supreme is called brahma-samsparsa.
(More...) Such a yogī turns into a pure devotee and cannot bear to live for a moment with out seeing the Lord within himself. At this stage, Lord Krsna never disappears from the sight of the devotee, nor does the devotee ever lose sight of the Lord. In the case of a yogi who sees the Lord as Paramatma within the heart, the same applies. Such a yogi turns into a pure devotee and cannot bear to live for a moment with out seeing the Lord within himself.
(More...) Devotee (3): "A person in Krsna consciousness certainly sees Lord Krsna everywhere, and he sees everything in Krsna. Such a person may appear to see all separate manifestations of the material nature, but in each and every instance he is conscious of Krsna, knowing that everything is the manifestation of Krsna's energy. Nothing can exist without Krsna, and Krsna is the Lord of everything-this is the basic principle of Krsna consciousness. Krsna consciousness is the development of love of Krsna-a position transcendental even to material liberation. It is the stage beyond self-realization at which the devotee becomes one with Krsna in the sense that Krsna becomes everything for the devotee, and the devotee becomes full in loving Krsna. An intimate relationship between the Lord and the devotee then exists. In that stage, the living entity attains his immortality. Nor is the Personality of Godhead ever out of the sight of the devotee. To merge in Krsna is spiritual annihilation. A devotee takes no such risk. It is stated in the Brahma-samhita, premanjana-cchurita-bhakti-vilocanena santaḥ sadaiva hrdayesu vilokayanti [Bs 5.38]."
(More...) Devotee (3): " 'I worship the primeval Lord Govinda, who is always seen by the devotee whose eyes are anointed with the pulp of love. He is seen in His eternal form of Syamasundara situated within the heart of the devotee.' At this stage Lord Krsna never disappears from the sight of the devotee, nor does the devotee ever lose sight of the Lord. In the case of a yogi who sees the Lord as Paramatma within the heart, the same applies. Such a yogi turns into a pure devotee and cannot bear to live for a moment without seeing the Lord within himself."
(More...) In verses 24-27, the concept of determination and steadiness is stressed. There is an old adage that "one finds God quickest whose yearning is strongest," and similarly Krsna here is urging that kind of determination. Unless one is determined, there is no possibility of advancement. Similarly, the words "full conviction" are used, and again: "From whatever and wherever the mind wanders due to its flickering and unsteady nature, one must certainly withdraw it and bring it back under the control of the Self." So one must "certainly withdraw it." And the result of such steadiness or perseverance is stated in the 29th and 30th verses: "A true yogi observes Me in all beings and also sees every being in Me. Indeed, the self-realized man sees Me everywhere. For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me." As stated, the end of the yoga system is Krsna. Unless and until one sees Krsna everywhere, until one understands that Krsna is the Supreme Person and that everywhere He is expanded by His energy, there is no perfection. But that is not easy to accomplish, and it is only possible by the grace of the Lord and the self-realized devotee.
(More...) 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. When the yogi, by practice of yoga, disciplines his mental activities and becomes situated in Transcendence-devoid of all material desires-he is said to have attained yoga.
(More...) The activities of the yogi 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 yogi 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 Krsna consciousness, as is stated in the Srimad-Bhagavatam (9.4.18-20):
(More...) "King Ambarisa first of all engaged his mind on the lotus feet of Lord Krsna; 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 flower offered to the Lord, his tongue in tasting the tulasi 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."
(More...) 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 Krsna consciousness, as is apparent in the above description of the engagements of Maharaja Ambarisa. 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-gita.
(More...) The culmination of all kinds of yoga practices lies in bhakti-yoga. All other yogas are but means to come to the point of bhakti in bhakti-yoga. The culmination of all kinds of yoga practices lies in bhakti-yoga. All other yogas are but means to come to the point of bhakti in bhakti-yoga. Yoga actually means bhakti-yoga; all other yogas are progressions toward the destination of bhakti-yoga. From the beginning of karma-yoga to the end of bhakti-yoga is a long way to self-realization. Karma-yoga, without fruitive results, is the beginning of this path. When karma-yoga increases in knowledge and renunciation, the stage is called jnana-yoga. When jnana-yoga increases in meditation on the Supersoul by different physical processes, and the mind is on Him, it is called astahga-yoga. And, when one surpasses the astahga-yoga and comes to the point of the Supreme Personality of Godhead Krsna, it is called bhakti-yoga, the culmination. Factually, bhakti-yoga is the ultimate goal, but to analyze bhakti-yoga minutely one has to understand these other yogas. The yogi who is progressive is therefore on the true path of eternal good fortune. One who sticks to a particular point and does not make further progress is called by that particular name: karma-yogi, jnana-yogi or dhyana-yogi, raja-yogi, hatha-yogi, etc. If one is fortunate enough to come to the point of bhakti-yoga, it is to be understood that he has surpassed all the other yogas. Therefore, to become Krsna conscious is the highest stage of yoga, just as, when we speak of Himalayan, we refer to the world's highest mountains, of which the highest peak, Mount Everest, is considered to be the culmination.
(More...) It is by great fortune that one comes to Krsna consciousness on the path of bhakti-yoga to become well situated according to the Vedic direction. The ideal yogi concentrates his attention on Krsna, who is called Syamasundara, who is as beautifully colored as a cloud, whose lotus-like face is as effulgent as the sun, whose dress is brilliant with jewels and whose body is flower garlanded. Illuminating all sides is His gorgeous luster, which is called the brahmajyoti. He incarnates in different forms such as Rama, Nrsimha, Varaha and Krsna, the Supreme Personality of Godhead, and He descends like a human being, as the son of Mother Yasoda, and He is known as Krsna, Govinda and Vasudeva. He is the perfect child, husband, friend and master, and He is full with all opulences and transcendental qualities. If one remains fully conscious of these features of the Lord, he is called the highest yogi.
(More...) "If one remains fully conscious of these features of the Lord, he is called the highest yogi. This stage of highest perfection in yoga can be attained only by bhakti-yoga, as is confirmed in all Vedic literature."
(More...) In the 37th and 38th verses, Arjuna wants to know about the condition of one who starts on the transcendental path and is deviated for one reason or another before reaching the goal. Does he not become bereft of material enjoyment and spiritual advancement both? Does not he lose his chance for material happiness and at the same time fail to reach the goal of spiritual success? Arjuna is still not awake to the full import of Krsna's teaching that one who thinks of Krsna is immediately on the transcendental platform. Thus Krsna reassures Arjuna that evil never comes to the man seeking transcendental advancement. Even if he is unsuccessful in one life, in the next he will certainly pick it up at the same point. Material education or learning must be left with the gross body. And it must be totally completed in one lifetime. Unless I complete my doctorate in this life, then in my next I have to start all over again-all those years of study are wasted. But spiritual knowledge is not like that because it is eternal, and therefore I can take it with me in my eternal condition as spirit soul, and when I take another body, that spiritual knowledge is again displayed from the same point. If I have become 25% Krsna conscious in this life, in my next I will begin at 26%. So nothing can ever be lost on the eternal plane. Krsna stated in the 40th verse of the Second Chapter that "even a little advancement on this path can protect one from the most dangerous type of fear." It will be further explained in the 30th verse of the Ninth Chapter that a person who has determined to become Krsna conscious is under the protection of Krsna's internal energy already, even before the perfectional stage is reached. Therefore even though it takes many births to complete the process, one who has once taken to this process of Krsna consciousness is guaranteed completion or perfection and the attainment of the Supreme Goal. Krsna says: "A yogi is greater than the ascetic, greater than the empiricist and greater than the fruitive worker. Therefore, O Arjuna, in all circumstances, be a yogi. And of all yogis, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all." In case there is any doubt left in Arjuna's mind, Krsna states in the concluding verse of the chapter that the perfection of yoga is devotional service, transcendental loving service. Yoga means to link up, and Krsna says that he is most intimately united with Me who worships in transcendental loving service. The culmination of all kinds of yoga practices is bhakti-yoga, or love of Krsna. Unless and until one comes to that point, he is not in complete knowledge, and his path is unfinished. Therefore Hare Krsna is the yoga for this age because, like the benediction moon, it is spreading transcendental love of Krsna, the end of all yoga systems.
(More...) The stage of perfection is called trance, or samādhi, when one's mind is completely restrained from material mental activities by practice of yoga. By practice of yoga one becomes gradually detached from material concepts. This is the primary characteristic of the yoga principle. And after this, one becomes situated in trance, or samadhi which means that the yogi realizes the Supersoul through transcendental mind and intelligence, without any of the misgivings of identifying the self with the Superself. Yoga practice is more or less based on the principles of the Patanjali system. Some unauthorized commentators try to identify the individual soul with the Supersoul, and the monists think this to be liberation, but they do not understand the real purpose of the Patanjali system of yoga. There is an acceptance of transcendental pleasure in the Patanjali system, but the monists do not accept this transcendental pleasure out of fear of jeopardizing the theory of oneness. The duality of knowledge and knower is not accepted by the nondualist, but in this verse transcendental pleasure-realized through transcendental senses-is accepted. And this is corroborated by the Patanjali Muni, the famous exponent of the yoga system. The great sage declares in his Yoga-sūtras: purusartha-sūnyanam gunanam pratiprasavaḥ kaivalyam svarūpa-pratistha va citi-saktir iti.
(More...) This citi-sakti, or internal potency, is transcendental. Purusartha means material religiosity, economic development, sense gratification and, at the end, the attempt to become one with the Supreme. This "oneness with the Supreme" is called kaivalyam by the monist. But according to Patanjali, this kaivalyam is an internal, or transcendental, potency by which the living entity becomes aware of his constitutional position. In the words of Lord Caitanya, this state of affairs is called ceto-darpana-marjanam, or clearance of the impure mirror of the mind. This "clearance" is actually liberation, or bhava-mahadavagni-nirvapanam. The theory of nirvana-also preliminary-corresponds with this principle. In the Bhagavatam this is called svarūpena vyavasthitiḥ. The Bhagavad-gita also confirms this situation in this verse.
(More...) In the yoga system, as described in this chapter, there are two kinds of samadhi, called samprajnata-samadhi and asamprajnata-samadhi. When one becomes situated in the transcendental position by various philosophical researches, it is called samprajnata-samadhi. In the asamprajnata-samadhi there is no longer any connection with mundane pleasure, for one is then transcendental to all sorts of happiness derived from the senses. When the yogi is once situated in that transcendental position, he is never shaken from it. Unless the yogi is able to reach this position, he is unsuccessful. Today's so-called yoga practice, which involves various sense pleasures, is contradictory. A yogi indulging in sex and intoxication is a mockery. Even those yogis who are attracted by the siddhis (perfections) in the process of yoga are not perfectly situated. If the yogis are attracted by the by-products of yoga, then they cannot attain the stage of perfection, as is stated in this verse. Persons, therefore, indulging in the make-show practice of gymnastic feats or siddhis should know that the aim of yoga is lost in that way.
(More...) The best practice of yoga in this age is Krsna consciousness, which is not baffling. A Krsna conscious person is so happy in his occupation that he does not aspire after any other happiness. There are many impediments, especially in this age of hypocrisy, to practicing hatha-yoga, dhyana-yoga, and jnana-yoga, but there is no such problem in executing karma-yoga or bhakti-yoga.
(More...) As long as the material body exists, one has to meet the demands of the body, namely eating, sleeping, defending and mating. But a person who is in pure bhakti-yoga or in Krsna consciousness does not arouse the senses while meeting the demands of the body. Rather, he accepts the bare necessities of life, making the best use of a bad bargain, and enjoys transcendental happiness in Krsna consciousness. He is callous toward incidental occurrences-such as accidents, disease, scarcity and even the death of a most dear relative-but he is always alert to execute his duties in Krsna consciousness or bhakti-yoga. Accidents never deviate him from his duty. As stated in the Bhagavad-gita, agamapayino 'nityas tams titiksasva bharata. He endures all such incidental occurences because he knows that they come and go and do not affect his duties. In this way he achieves the highest perfection in yoga practice.
(More...) "After nirvana, or material cessation, there is the manifestation of spiritual activities, or devotional service of the Lord, known as Krsna consciousness. In the words of the Bhagavatam, svarūpena vyavasthitiḥ: this is the real life of the living entity. Maya, or illusion, is the condition of spiritual life contaminated by material infection. Liberation from this material infection does not mean destruction of the original, eternal position of the living entity. Patanjali also accepts this by his words kaivalyam svarūpa-pratistha va citi-saktir iti. This citi-sakti, or transcendental pleasure, is real life. This is confirmed in the Vedanta-sūtras as anandamayo 'bhyasat [Vedanta-sūtra 1.1.12]. This natural, transcendental pleasure is the ultimate goal of yoga and is easily achieved by execution of devotional service, or bhakti-yoga. Bhakti-yoga will be vividly described in the Seventh Chapter of Bhagavad-gita." Should I keep reading, Srila Prabhupada?
(More...) In the third stage of chanting, one attains an all-blissful life (anandamayo 'bhyasat). When situated on this platform, one is never disturbed by anything. Bhagavad-gita describes this as follows: "In the stage of perfection called samadhi, or trance, one's mind is completely restrained from material mental activities by practice of yoga. This is characterized by one's ability to see the self by the pure mind and to relish and rejoice in the self. In that joyous state, one is situated in boundless transcendental happiness and enjoys himself through transcendental senses. Established thus, one never departs from the truth, and upon gaining this he thinks there is no greater gain. Being situated in such a position, one is never shaken, even in the midst of the greatest difficulty. This indeed is actual freedom from all miseries arising from material contact." (Bg. 6.20-23)
(More...) Thinking of Viṣṇu or meditating upon the transcendental form of Viṣṇu, specifically upon Lord Kṛṣṇa, is the last word on the subject of meditation. Thereafter, you should meditate upon the limbs of Visnu, one after another, without being deviated from the conception of the complete body, and thus the mind becomes free from all sense objects. There should be no other thing to be thought upon. Because the Supreme Personality of Godhead, Visnu, is the Ultimate Truth, the mind becomes completely reconciled in Him only.
(More...) Foolish persons, bewildered by the external energy of Visnu, do not know that the ultimate goal of the progressive search after happiness is to get into touch directly with Lord Visnu, the Personality of Godhead. Visnu-tattva is an unlimited expansion of different transcendental forms of the Personality of Godhead, and the supreme or original form of Visnu-tattva is Govinda or Lord Krsna, the supreme cause of all causes. Therefore, thinking of Visnu or meditation upon the transcendental form of Visnu, specifically upon Lord Krsna, is the last word on the subject of meditation. This meditation may be begun from the lotus feet of the Lord. One should not, however, forget or be misled from the complete form of the Lord; thus one should practice thinking of the different parts of His transcendental body, one after another. Here in this verse, it is definitely assured that the Supreme Lord is not impersonal. He is a person, but His body is different from those of conditioned persons like us. Otherwise, meditation beginning from the pranava omkara up to the limbs of the personal body of Visnu would not have been recommended by Sukadeva Gosvami for the attainment of complete spiritual perfection. The Visnu forms of worship in great temples of India are not, therefore, arrangements of idol worship, as it is wrongly interpreted by a class of men with a poor fund of knowledge, but they are different spiritual centers of meditation on the transcendental limbs of the body of Visnu. The worshipable deity in the temple of Visnu is identical with Lord Visnu by the inconceivable potency of the Lord. Therefore, a neophyte's concentration or meditation upon the limbs of Visnu in the temple, as contemplated in the revealed scriptures, is an easy opportunity for meditation for persons who are unable to sit down tightly at one place and then concentrate upon pranava omkara or the limbs of the body of Visnu, as recommended herein by Sukadeva Gosvami, the great authority. The common man can benefit more by meditating on the form of Visnu in the temple than on the omkara, the spiritual combination of A.U.M. as explained before. There is no difference between omkara and the forms of Visnu, but persons who are unacquainted with the science of Absolute Truth try to create dissension by differentiating between the forms of Visnu and that of omkara. Here it is indicated that the Visnu form is the ultimate goal of meditation, and as such it is better to concentrate upon the forms of Visnu than on impersonal omkara, as the latter process is more difficult than the former.
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