Vaniquotes - User contributions [en]

He (Brahma) is certainly the supreme teacher of this universe

2011-04-18T17:38:36Z

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<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
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<div id="Krsna_The_Supreme_Personality_of_Godhead" class="sub_section" sec_index="4" parent="Other_Books_by_Srila_Prabhupada" text="Krsna, The Supreme Personality of Godhead"><h3>Krsna, The Supreme Personality of Godhead</h3>
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<div id="KB14_0" class="quote" parent="Krsna,_The_Supreme_Personality_of_Godhead" book="OB" index="18" link="KB 14" link_text="Krsna Book 14">
<div class="heading">Lord Brahmā realized his actual position. He is certainly the supreme teacher of this universe, in charge of the production of material nature... Under these circumstances, although Lord Brahmā is the supreme creature within this universe, what is his importance in the presence of Lord Kṛṣṇa?
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<span class="link">[[Vanisource:KB 14|Krsna Book 14]]: </span><div class="text">Lord Brahmā realized his actual position. He is certainly the supreme teacher of this universe, in charge of the production of material nature, consisting of the complete material energy, false ego, sky, air, fire, water and earth. Such a universe may be gigantic, but it can be measured, just as we measure our body as seven spans. Generally everyone's personal bodily measurement is calculated to be seven spans of his hand. This particular universe may appear as a very gigantic body, but it is nothing but the measurement of seven spans for Lord Brahmā. Aside from this universe, there are unlimited other universes which are outside the jurisdiction of this particular Lord Brahmā. Just as innumerable atomic infinitesimal fragments pass through the holes of a screened window, so millions and trillions of universes in their seedling form are coming out from the bodily pores of Mahā-Viṣṇu, and that Mahā-Viṣṇu is but a part of a part of the plenary expansion of Kṛṣṇa. Under these circumstances, although Lord Brahmā is the supreme creature within this universe, what is his importance in the presence of Lord Kṛṣṇa?
Lord Brahmā therefore compared himself to a little child within the womb of his mother. If the child within the womb plays with his hands and legs, and while playing touches the body of the mother, is the mother offended with the child? Of course she isn’t. Similarly, Lord Brahmā may be a very great personality, and yet not only Brahmā but everything that be is existing within the womb of the Supreme Personality of Godhead. The Lord's energy is all-pervading: there is no place in the creation where it is not acting. Since everything is existing within the energy of the Lord, the Brahmā of this universe and the Brahmās of the many other millions and trillions of universes are existing within the energy of the Lord; therefore the Lord is considered to be the mother, and everything existing within the womb of the mother is considered to be the child. And the good mother is never offended with the child, even if he touches the body of the mother by kicking his legs.
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Seeing things through the authorized books or authorized teachers is the correct way to see

2011-04-15T12:43:46Z

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<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
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<div id="Nectar_of_Devotion" class="sub_section" sec_index="1" parent="Other_Books_by_Srila_Prabhupada" text="Nectar of Devotion"><h3>Nectar of Devotion</h3>
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<div id="NOD21_0" class="quote" parent="Nectar_of_Devotion" book="OB" index="126" link="NOD 21" link_text="Nectar of Devotion 21">
<div class="heading">Seeing things through the naked eye is not actually seeing. Seeing things through the authorized books or authorized teachers is the correct way to see. So, although Kṛṣṇa is the Supreme Personality of Godhead and can see all that is past, present and future, to teach the people in general He used to always refer to the scriptures.
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<span class="link">[[Vanisource:NOD 21|Nectar of Devotion 21]]: </span><div class="text">20. Seer by the Authority of the Scriptures
A person who acts exactly according to the tenets of scripture is called śāstra-cakṣus. Śāstra-cakṣus means one who sees through the eyes of the authorized scriptures. Actually, any man of knowledge and experience should see everything through these books. For example, with our naked eye we perceive the sun globe simply as some glaring substance, but when we see through authorized books of science and other literature, we can understand how much greater the sun globe is than this earth and how powerful it is. So seeing things through the naked eye is not actually seeing. Seeing things through the authorized books or authorized teachers is the correct way to see. So, although Kṛṣṇa is the Supreme Personality of Godhead and can see all that is past, present and future, to teach the people in general He used to always refer to the scriptures. For example, in Bhagavad-gītā, although Kṛṣṇa was speaking as the supreme authority, He still mentioned and quoted Vedānta-sūtra as authority. There is a statement in Śrīmad-Bhāgavatam wherein a person jokingly says that Kṛṣṇa, the enemy of Kaṁsa, is known as the seer through the śāstras. In order to establish His authority, however, He is now engaged in seeing the gopīs, whereby the gopīs are becoming maddened.
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Whatever position one may have, if he is fully conversant with the science of Krsna, Krsna consciousness, he can become a bona fide spiritual master, initiator or teacher of the science

2011-04-13T20:35:12Z

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<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
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<div id="Teachings_of_Lord_Caitanya" class="sub_section" sec_index="0" parent="Other_Books_by_Srila_Prabhupada" text="Teachings of Lord Caitanya"><h3>Teachings of Lord Caitanya</h3>
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<div id="TLC31_0" class="quote" parent="Teachings_of_Lord_Caitanya" book="OB" index="37" link="TLC 31" link_text="Teachings of Lord Caitanya, Chapter 31">
<div class="heading">Whatever position one may have, if he is fully conversant with the science of Kṛṣṇa, Kṛṣṇa consciousness, he can become a bona fide spiritual master, initiator or teacher of the science. In other words, one can become a bona fide spiritual master if he has sufficient knowledge of the science of Kṛṣṇa, Kṛṣṇa consciousness. The position does not depend on a particular position in society or on birth. This is the conclusion of Lord Caitanya Mahāprabhu, and it is in accordance with the Vedic injunctions.
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<span class="link">[[Vanisource:TLC 31|Teachings of Lord Caitanya, Chapter 31]]: </span><div class="text">Whatever position one may have, if he is fully conversant with the science of Kṛṣṇa, Kṛṣṇa consciousness, he can become a bona fide spiritual master, initiator or teacher of the science. In other words, one can become a bona fide spiritual master if he has sufficient knowledge of the science of Kṛṣṇa, Kṛṣṇa consciousness. The position does not depend on a particular position in society or on birth. This is the conclusion of Lord Caitanya Mahāprabhu, and it is in accordance with the Vedic injunctions. On the strength of this conclusion, Lord Caitanya, previously known as Viśvambhara, accepted a spiritual master, Īśvara Purī, who was a sannyāsī. Similarly, Lord Nityānanda Prabhu and Śrī Advaita Ācārya also accepted another sannyāsī as their spiritual master, Mādhavendra Purī. This Mādhavendra Purī is also known as Lakṣmīpati Tīrtha. Similarly, another great ācārya, Śrī Rasikānanda, accepted Śrī Śyāmānanda as his spiritual master, although he was not born of a brāhmaṇa family. So also Gaṅgānārāyaṇa Cakravartī accepted Narottama dāsa Ṭhākura as spiritual master. In ancient days there was even a hunter named Dharma, who became a spiritual master for many people. There are clear instructions in Mahābhārata and Śrīmad-Bhāgavatam (7.11.32) stating that a person—be he brāhmaṇa, kṣatriya, vaiśya or śūdra—should be accepted by his personal qualifications and not by birth.
One's position should be established by personal qualifications and not by birth. For example, if a man is born in a brāhmaṇa family but his personal qualifications are those of a śūdra, he should be accepted as a śūdra. Similarly, if a person is born in a śūdra family but has the qualifications of a brāhmaṇa, he should be accepted as a brāhmaṇa. All śāstric injunctions, as well as the versions of great sages and authorities, establish that a bona fide spiritual master is not necessarily a brāhmaṇa. The only qualification is that he be conversant with the science of Kṛṣṇa, Kṛṣṇa consciousness. That alone makes one perfectly eligible to become a spiritual master. This is the conclusion of Śrī Caitanya Mahāprabhu in His discussions with Rāmānanda Rāya.
In the Hari-bhakti-vilāsa it is stated that if one bona fide spiritual master is born in a brāhmaṇa family and another, who is also qualified, is born in a śūdra family, one should accept the one who is born in a brāhmaṇa family. This statement serves as a social compromise, but it has nothing to do with spiritual understanding. This injunction is only applicable for those who consider social status more important than spiritual status. It is not for people who are spiritually serious. A serious person would accept Caitanya Mahāprabhu's instruction that anyone—regardless of his position—conversant with Kṛṣṇa science must be accepted as the spiritual master. There are many injunctions in the Padma Purāṇa which state that a highly elevated spiritually advanced devotee of the Lord is always a first-class devotee and is therefore a spiritual master, but a highly elevated person born in a brāhmaṇa family cannot be a spiritual master unless he is a devotee of the Lord. A person born in a brāhmaṇa family may be conversant with all of the rituals of the Vedic scriptures but if he is not a pure devotee, he cannot be a spiritual master. In all śāstras the chief qualification of a bona fide spiritual master is that he be conversant in the science of Kṛṣṇa.
Lord Caitanya therefore requested Rāmānanda Rāya to go on teaching Him without hesitation, not considering Lord Caitanya's position as a sannyāsī. Thus Lord Caitanya urged him to continue speaking on the pastimes of Rādhā and Kṛṣṇa.
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You are the teacher of Srimad-Bhagavatam, and You best know the meanings of the verses of Srimad-Bhagavatam

2011-04-13T20:18:17Z

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<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
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<div id="Teachings_of_Lord_Caitanya" class="sub_section" sec_index="0" parent="Other_Books_by_Srila_Prabhupada" text="Teachings of Lord Caitanya"><h3>Teachings of Lord Caitanya</h3>
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<div id="TLC16_0" class="quote" parent="Teachings_of_Lord_Caitanya" book="OB" index="22" link="TLC 16" link_text="Teachings of Lord Caitanya, Chapter 16">
<div class="heading">You are the teacher of Śrīmad-Bhāgavatam, and You best know the meanings of the verses of Śrīmad-Bhāgavatam. It is not possible for others to understand the confidential meanings of Śrīmad-Bhāgavatam without Your mercy.
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<span class="link">[[Vanisource:TLC 16|Teachings of Lord Caitanya, Chapter 16]]: </span><div class="text">After hearing the different explanations of the word ātmārāma, Sanātana Gosvāmī was struck with wonder, and he fell down in devotion at the feet of Lord Caitanya. "I understand that You are personally the Supreme Personality of Godhead, Kṛṣṇa," Sanātana said, "and with Your breathing there are many manifestations of Vedic literature. You are the teacher of Śrīmad-Bhāgavatam, and You best know the meanings of the verses of Śrīmad-Bhāgavatam. It is not possible for others to understand the confidential meanings of Śrīmad-Bhāgavatam without Your mercy."
"Do not try to praise Me in that way," the Lord told Sanātana. "Just try to understand the real nature of Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam is the sound representation of the Supreme Lord Kṛṣṇa; therefore Śrīmad-Bhāgavatam is not different from Kṛṣṇa. Kṛṣṇa is unlimited, and similarly, each word and letter of Śrīmad-Bhāgavatam has unlimited meanings. One can understand these meanings through the association of devotees. Don't, then, say that Bhāgavatam is simply a collection of answers to questions."
There were six questions put by the sages of Naimiṣāraṇya to Sūta Gosvāmī, and Sūta Gosvāmī explained or answered the six questions in Śrīmad-Bhāgavatam. There is a verse in the Vedic literature in which Lord Śiva says, "As far as Bhāgavatam is concerned, I may know it, or Śukadeva or Vyāsadeva may know it, or we may not know it—but actually Bhāgavatam is to be understood by devotional service and from a devotee, and not by one's own intelligence or by academic commentaries." At the beginning of Śrīmad-Bhāgavatam (1.1.23) the sages of Naimiṣāraṇya asked,
:brūhi yogeśvare kṛṣṇe
:brahmaṇye dharma-varmaṇi
:svāṁ kāṣṭhām adhunopete
:dharmaḥ kaṁ śaraṇaṁ gataḥ
"My dear Sir, kindly tell us whether the principles of religion have gone with the Lord, after His departure for His own abode. How can we find such principles after His departure?"
The reply was (1.3.43):
:kṛṣṇe sva-dhāmopagate
:dharma-jñānādibhiḥ saha
:kalau naṣṭa-dṛśām eṣa
:purāṇārko 'dhunoditaḥ
"After Kṛṣṇa departed to His abode with all religious principles, His representative, the Śrīmad-Bhāgavatam, the Mahā-Purāṇa, remains as the blazing, illuminating sun."
Lord Caitanya then told Sanātana Gosvāmī: "I was just like a madman in describing this Ātmārāma verse in so many ways. Do not mind if I have said something mad. But if someone becomes a madman like Me, he can understand the real meaning of Śrīmad-Bhāgavatam as I have explained it."
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As the world teacher of this Krsna consciousness movement, He (Caitanya) actually showed that a person seriously engaged in Krsna consciousness should not be affected by worldly affection

2011-04-04T12:08:33Z

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<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2>
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<div id="CC_Madhya-lila" class="sub_section" sec_index="2" parent="Sri_Caitanya-caritamrta" text="CC Madhya-lila"><h3>CC Madhya-lila</h3>
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<div id="CCMadhya3212_0" class="quote" parent="CC_Madhya-lila" book="CC" index="590" link="CC Madhya 3.212" link_text="CC Madhya 3.212">
<div class="heading">As the world teacher of this Kṛṣṇa consciousness movement, He actually showed that a person seriously engaged in Kṛṣṇa consciousness should not be affected by worldly affection. The best course is to engage in rendering service to the Lord and to become callous to material objectives. Externally everyone is attached to material things, but if one becomes entangled in such things, he cannot make progress in Kṛṣṇa consciousness.
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<span class="link">[[Vanisource:CC Madhya 3.212|CC Madhya 3.212, Translation and Purport]]: </span><div class="trans text">Śrī Caitanya Mahāprabhu was unaffected. He left swiftly, and Advaita Ācārya followed Him, weeping.
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<div class="purport text">As Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura explains, the word nirapekṣa means not being affected by anything material and remaining fixed in the service of the Lord. Śrī Caitanya Mahāprabhu did not very much care for the roaring tumult and cry at the house of Advaita Ācārya, which He heard when starting for Jagannātha Purī. Worldly moralists may criticize Śrī Caitanya Mahāprabhu for being very cruel, but the Lord did not care for such criticism. As the world teacher of this Kṛṣṇa consciousness movement, He actually showed that a person seriously engaged in Kṛṣṇa consciousness should not be affected by worldly affection. The best course is to engage in rendering service to the Lord and to become callous to material objectives. Externally everyone is attached to material things, but if one becomes entangled in such things, he cannot make progress in Kṛṣṇa consciousness. Therefore those who are engaged in Kṛṣṇa consciousness should not care for the so-called morality of the material world if that morality opposes the service of the Lord. As Lord Caitanya Mahāprabhu has personally shown, one cannot properly execute Kṛṣṇa consciousness without being neutral.
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If one simply becomes a teacher or professor of education but does not understand Krsna, it is to be understood that he is among the lowest of mankind

2011-04-04T11:02:22Z

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This is the sum and substance of our Krsna consciousness movement. We are simply requesting human society to follow in the footsteps of the teacher of Bhagavad-gita

2011-03-21T16:27:48Z

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_8" class="sub_section" sec_index="8" parent="Srimad-Bhagavatam" text="SB Canto 8"><h3>SB Canto 8</h3>
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<div id="SB8116_0" class="quote" parent="SB_Canto_8" book="SB" index="17" link="SB 8.1.16" link_text="SB 8.1.16">
<div class="heading">This is the sum and substance of our Kṛṣṇa consciousness movement. We are simply requesting human society to follow in the footsteps of the teacher of Bhagavad-gītā. Follow the instructions of Bhagavad-gītā As It Is, and your life will be successful. That is the summary of the Kṛṣṇa consciousness movement.
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<span class="link">[[Vanisource:SB 8.1.16|SB 8.1.16, Translation and Purport]]: </span><div class="trans text">The Supreme Personality of Godhead, Kṛṣṇa, works just like an ordinary human being, yet He does not desire to enjoy the fruits of work. He is full in knowledge, free from material desires and diversions, and completely independent. As the supreme teacher of human society, He teaches His own way of activities, and thus He inaugurates the real path of religion. I request everyone to follow Him.
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<div class="purport text">This is the sum and substance of our Kṛṣṇa consciousness movement. We are simply requesting human society to follow in the footsteps of the teacher of Bhagavad-gītā. Follow the instructions of Bhagavad-gītā As It Is, and your life will be successful. That is the summary of the Kṛṣṇa consciousness movement. The organizer of the Kṛṣṇa consciousness movement is teaching everyone how to follow Lord Rāmacandra, how to follow Lord Kṛṣṇa, and how to follow Śrī Caitanya Mahāprabhu. In this material world, we need a leader for a monarchy or good government. Lord Śrī Rāmacandra, by His practical example, showed how to live for the benefit of all human society. He fought with demons like Rāvaṇa, He carried out the orders of His father, and He remained the faithful husband of mother Sītā. Thus there is no comparison to Lord Rāmacandra's acting as an ideal king. Indeed, people still hanker for rāma-rājya, a government conducted like that of Lord Rāmacandra. Similarly, although Lord Kṛṣṇa is the Supreme Personality of Godhead, He taught His disciple and devotee Arjuna how to lead a life ending in going back home, back to Godhead (tyaktvā dehaṁ punar janma naiti mām eti so 'rjuna ([[Vanisource:BG 4.9|BG 4.9]])). All teachings—political, economic, social, religious, cultural and philosophical—are to be found in Bhagavad-gītā. One only has to follow them strictly. The Supreme Personality of Godhead also comes as Lord Caitanya just to play the part of a pure devotee. Thus the Lord teaches us in different ways just to make our lives successful, and Svāyambhuva Manu requests us to follow Him.
Svāyambhuva Manu is the leader of mankind, and he has given a book called Manu-saṁhitā to guide human society. Herein he directs us to follow the Supreme Personality of Godhead in His different incarnations. These incarnations are described in Vedic literature, and Jayadeva Gosvāmī has described ten important incarnations in summary (keśava dhṛta-mīna-śarīra jaya jagad-īśa hare, keśava dhṛta-nara-hari-rūpa jaya jagad-īśa hare, keśava dhṛta-buddha-śarīra jaya jagad-īśa hare, etc.). Svāyambhuva Manu instructs us to follow the instructions of God's incarnations, especially Kṛṣṇa's instructions of Bhagavad-gītā As It Is.
Appreciating bhakti-mārga as instructed by Śrī Caitanya Mahāprabhu, Sārvabhauma Bhaṭṭācārya thus depicted the activities of Śrī Caitanya Mahāprabhu:
:vairāgya-vidyā-nija-bhakti-yoga-
:śikṣārtham ekaḥ puruṣaḥ purāṇaḥ
:śrī-kṛṣṇa-caitanya-śarīra-dhārī
:kṛpāmbudhir yas tam ahaṁ prapadye
:([[Vanisource:CC Madhya 6.254|CC Madhya 6.254]])
"Let me take shelter of the Supreme Personality of Godhead, Śrī Kṛṣṇa, who has descended in the form of Lord Caitanya Mahāprabhu to teach us real knowledge, His devotional service, and detachment from whatever does not foster Kṛṣṇa consciousness. He has descended because He is an ocean of transcendental mercy. Let me surrender unto His lotus feet." (Caitanya-candrodaya-nāṭaka 6.74) In this age of Kali, people cannot follow the instructions of the Supreme Personality of Godhead, and therefore the Lord Himself takes the part of Śrī Kṛṣṇa Caitanya to teach personally how to become Kṛṣṇa conscious. He asks everyone to follow Him and to become a guru to deliver the fallen souls of Kali-yuga.
:yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa
:āmāra ājñāya guru hañā tāra' ei deśa
"Instruct everyone to follow the orders of Lord Śrī Kṛṣṇa as they are given in Bhagavad-gītā and Śrīmad-Bhāgavatam. In this way become a spiritual master and try to liberate everyone in this land." ([[Vanisource:CC Madhya 7.128|CC Madhya 7.128]]) The coherent purpose of Lord Rāmacandra, Lord Kṛṣṇa and Lord Caitanya Mahāprabhu is to teach human society how to be happy by following the instructions of the Supreme Lord.
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The relationship between the student or disciple and the wife of the spiritual master or teacher is like that between son and mother

2011-03-21T16:15:35Z

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_7" class="sub_section" sec_index="7" parent="Srimad-Bhagavatam" text="SB Canto 7"><h3>SB Canto 7</h3>
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<div id="SB7128_1" class="quote" parent="SB_Canto_7" book="SB" index="516" link="SB 7.12.8" link_text="SB 7.12.8">
<div class="heading">The relationship between the student or disciple and the wife of the spiritual master or teacher is like that between son and mother.
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<span class="link">[[Vanisource:SB 7.12.8|SB 7.12.8, Translation and Purport]]: </span><div class="trans text">If the wife of the spiritual master is young, a young brahmacārī should not allow her to care for his hair, massage his body with oil, or bathe him with affection like a mother.
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<div class="purport text">The relationship between the student or disciple and the wife of the spiritual master or teacher is like that between son and mother. A mother sometimes cares for her son by combing his hair, massaging his body with oil, or bathing him. Similarly, the wife of the teacher is also a mother (guru-patnī), and therefore she may also care for the disciple in a motherly way. If the wife of the teacher is a young woman, however, a young brahmacārī should not allow such a mother to touch him. This is strictly prohibited. There are seven kinds of mothers:
:ātma-mātā guroḥ patnī
:brāhmaṇī rāja-patnikā
:dhenur dhātrī tathā pṛthvī
:saptaitā mātaraḥ smṛtāḥ
These mothers are the original mother, the wife of the teacher or spiritual master, the wife of a brāhmaṇa, the king's wife, the cow, the nurse and the earth. Unnecessary association with women, even with one's mother, sister or daughter, is strictly prohibited. This is human civilization. A civilization that allows men to mix unrestrictedly with women is an animal civilization. In Kali-yuga, people are extremely liberal, but mixing with women and talking with them as equals actually constitutes an uncivilized way of life.
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Gurus, teachers, who are simply interested in this material world are described in this verse as andha, blind

2011-03-15T19:53:59Z

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_7" class="sub_section" sec_index="7" parent="Srimad-Bhagavatam" text="SB Canto 7"><h3>SB Canto 7</h3>
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<div id="SB7531_0" class="quote" parent="SB_Canto_7" book="SB" index="207" link="SB 7.5.31" link_text="SB 7.5.31">
<div class="heading">Gurus, teachers, who are simply interested in this material world are described in this verse as andha, blind. Such blind men may lead many other blind followers without true knowledge of material conditions, but they are not accepted by devotees like Prahlāda Mahārāja. Such blind teachers, being interested in the external, material world, are always bound by the strong ropes of material nature.
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<span class="link">[[Vanisource:SB 7.5.31|SB 7.5.31, Translation and Purport]]: </span><div class="trans text">Persons who are strongly entrapped by the consciousness of enjoying material life, and who have therefore accepted as their leader or guru a similar blind man attached to external sense objects, cannot understand that the goal of life is to return home, back to Godhead, and engage in the service of Lord Viṣṇu. As blind men guided by another blind man miss the right path and fall into a ditch, materially attached men led by another materially attached man are bound by the ropes of fruitive labor, which are made of very strong cords, and they continue again and again in materialistic life, suffering the threefold miseries.
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<div class="purport text">Since there must always be a difference of opinion between demons and devotees, Hiraṇyakaśipu, when criticized by his son Prahlāda Mahārāja, should not have been surprised that Prahlāda Mahārāja differed from his way of life. Nonetheless, Hiraṇyakaśipu was extremely angry and wanted to rebuke his son for deriding his teacher or spiritual master, who had been born in the brāhmaṇa family of the great ācārya Śukrācārya. The word śukra means "semen," and ācārya refers to a teacher or guru. Hereditary gurus, or spiritual masters, have been accepted everywhere since time immemorial, but Prahlāda Mahārāja declined to accept such a seminal guru or take instruction from him. An actual guru is śrotriya, one who has heard or received perfect knowledge through paramparā, the disciplic succession. Therefore Prahlāda Mahārāja did not recognize a seminal spiritual master. Such spiritual masters are not at all interested in Viṣṇu. Indeed, they are hopeful of material success (bahir-artha-māninaḥ). The word bahiḥ means "external," artha means "interest," and mānina means "taking very seriously." Generally speaking, practically everyone is unaware of the spiritual world. The knowledge of the materialists is restricted within the four-billion-mile limit of this material world, which is in the dark portion of the creation; they do not know that beyond the material world is the spiritual world. Unless one is a devotee of the Lord, one cannot understand the existence of the spiritual world. Gurus, teachers, who are simply interested in this material world are described in this verse as andha, blind. Such blind men may lead many other blind followers without true knowledge of material conditions, but they are not accepted by devotees like Prahlāda Mahārāja. Such blind teachers, being interested in the external, material world, are always bound by the strong ropes of material nature.
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Actually the so-called teachers or leaders of material society do not really know the goal of life

2011-03-12T13:27:55Z

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_4" class="sub_section" sec_index="4" parent="Srimad-Bhagavatam" text="SB Canto 4"><h3>SB Canto 4</h3>
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<div id="SB42956_1" class="quote" parent="SB_Canto_4" book="SB" index="1279" link="SB 4.29.56" link_text="SB 4.29.56">
<div class="heading">Actually the so-called teachers or leaders of material society do not really know the goal of life. They are described in Bhagavad-gītā as māyayāpahṛta jñānāḥ ([[Vanisource:BG 7.15|BG 7.15]]). They appear to be very learned scholars, but actually the influence of the illusory energy has taken away their knowledge. Real knowledge means searching out Kṛṣṇa.
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<span class="link">[[Vanisource:SB 4.29.56|SB 4.29.56, Translation and Purport]]: </span><div class="trans text">The King replied: My dear brāhmaṇa, whatever you have said I have heard with great attention and, considering all of it, have come to the conclusion that the ācāryas (teachers) who engaged me in fruitive activity did not know this confidential knowledge. If they were aware of it, why did they not explain it to me?
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<div class="purport text">Actually the so-called teachers or leaders of material society do not really know the goal of life. They are described in Bhagavad-gītā as māyayāpahṛta jñānāḥ ([[Vanisource:BG 7.15|BG 7.15]]). They appear to be very learned scholars, but actually the influence of the illusory energy has taken away their knowledge. Real knowledge means searching out Kṛṣṇa. Vedaiś ca sarvair aham eva vedyaḥ ([[Vanisource:BG 15.15|BG 15.15]]). All Vedic knowledge is meant for searching out Kṛṣṇa because Kṛṣṇa is the origin of everything. Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). In Bhagavad-gītā (10.2) Kṛṣṇa says, aham ādir hi devānāṁ: "I am the source of the demigods." Thus Kṛṣṇa is the origin and beginning of all demigods, including Lord Brahmā, Lord Śiva and all others. The Vedic ritualistic ceremonies are concerned with satisfying different demigods, but unless one is very advanced, he cannot understand that the original personality is Śrī Kṛṣṇa. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. After hearing the instructions of Nārada, King Barhiṣmān came to his senses. The real goal of life is to attain devotional service to the Supreme Personality of Godhead. The King therefore decided to reject the so-called priestly orders that simply engage their followers in the ritualistic ceremonies without giving effective instructions about the goal of life. At the present moment the churches, temples and mosques all over the world are not attracting people because foolish priests cannot elevate their followers to the platform of knowledge. Not being aware of the real goal of life, they simply keep their congregations in ignorance. Consequently, those who are well educated have become uninterested in the ritualistic ceremonies. At the same time, they are not benefited with real knowledge. This Kṛṣṇa consciousness movement is therefore very important for the enlightenment of all classes. Following in the footsteps of Mahārāja Barhiṣmān, everyone should take advantage of this Kṛṣṇa consciousness movement and abandon the stereotyped ritualistic ceremonies that go under the garb of so many religions. The Gosvāmīs from the very beginning differed from the priestly class that was engaged in ritualistic ceremonies. Indeed, Śrīla Sanātana Gosvāmī compiled his Hari-bhakti-vilāsa for the guidance of the Vaiṣṇavas. The Vaiṣṇavas, not caring for the lifeless activities of the priestly classes, take to full Kṛṣṇa consciousness and become perfect in this very life. That is described in the previous verse as paramahaṁsa-śaraṇam, taking shelter of the paramahaṁsa, the liberated soul, and becoming successful in this life.
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Everyone must go to learn the Vedas from an authorized teacher and must satisfy the teacher by service and reward

2011-03-12T12:27:40Z

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
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<div id="SB332_0" class="quote" parent="SB_Canto_3" book="SB" index="81" link="SB 3.3.2" link_text="SB 3.3.2">
<div class="heading">The Lord is constitutionally well versed in all the Vedas, and yet to teach by example that everyone must go to learn the Vedas from an authorized teacher and must satisfy the teacher by service and reward, He Himself adopted this system.
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<span class="link">[[Vanisource:SB 3.3.2|SB 3.3.2, Translation and Purport]]: </span><div class="trans text">TRANSLATION
The Lord learned all the Vedas with their different branches simply by hearing them once from His teacher, Sāndīpani Muni, whom He rewarded by bringing back his dead son from the region of Yamaloka.
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<div class="purport text">No one but the Supreme Lord can become well versed in all the branches of Vedic wisdom simply by hearing once from his teacher. Nor can anyone bring a dead body back to life after the soul has already gone to the region of Yamarāja. But Lord Kṛṣṇa ventured to the planet of Yamaloka and found the dead son of His teacher and brought him back to his father as a reward for the instructions received. The Lord is constitutionally well versed in all the Vedas, and yet to teach by example that everyone must go to learn the Vedas from an authorized teacher and must satisfy the teacher by service and reward, He Himself adopted this system. The Lord offered His services to His teacher, Sāndīpani Muni, and the muni, knowing the power of the Lord, asked something which was impossible to be done by anyone else. The teacher asked that his beloved son, who had died, be brought back to him, and the Lord fulfilled the request. The Lord is not, therefore, an ingrate to anyone who renders Him some sort of service. The devotees of the Lord who always engage in His loving service are never to be disappointed in the progressive march of devotional service.
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In the modern system of education the teacher's academic qualification is taken into consideration without evaluation of his moral life. Therefore, the result of education is misuse of high intelligence in so many ways

2011-03-08T10:42:51Z

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_1" class="sub_section" sec_index="1" parent="Srimad-Bhagavatam" text="SB Canto 1"><h3>SB Canto 1</h3>
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<div id="SB1926_0" class="quote" parent="SB_Canto_1" book="SB" index="342" link="SB 1.9.26" link_text="SB 1.9.26">
<div class="heading">For learning Vedic knowledge, one must approach a person who is cent percent engaged in devotional service. He must not do things which are forbidden in the śāstras. A person cannot be a teacher if he drinks or smokes. In the modern system of education the teacher's academic qualification is taken into consideration without evaluation of his moral life. Therefore, the result of education is misuse of high intelligence in so many ways.
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<span class="link">[[Vanisource:SB 1.9.26|SB 1.9.26, Translation and Purport]]: </span><div class="trans text">At Mahārāja Yudhiṣṭhira's inquiry, Bhīṣmadeva first defined all the classifications of castes and orders of life in terms of the individual's qualifications. Then he systematically, in twofold divisions, described counteraction by detachment and interaction by attachment.
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<div class="purport text">The conception of four castes and four orders of life, as planned by the Lord Himself ([[Vanisource:BG 4.13|BG 4.13]]), is to accelerate transcendental qualities of the individual person so that he may gradually realize his spiritual identity and thus act accordingly to get free from material bondage, or conditional life. In almost all the Purāṇas the subject matter is described in the same spirit, and so also in the Mahābhārata it is more elaborately described by Bhīṣmadeva in the Śānti-parva, beginning from the sixtieth chapter.
The varṇāśrama-dharma is prescribed for the civilized human being just to train him to successfully terminate human life. Self-realization is distinguished from the life of the lower animals engaged in eating, sleeping, fearing and mating. Bhīṣmadeva advised for all human beings nine qualifications: (1) not to become angry, (2) not to lie, (3) to equally distribute wealth, (4) to forgive, (5) to beget children only by one's legitimate wife, (6) to be pure in mind and hygienic in body, (7) not to be inimical toward anyone, (8) to be simple, and (9) to support servants or subordinates. One cannot be called a civilized person without acquiring the above-mentioned preliminary qualities. Besides these, the brāhmaṇas (the intelligent men), the administrative men, the mercantile community and the laborer class must acquire special qualities in terms of occupational duties mentioned in all the Vedic scriptures. For the intelligent men, controlling the senses is the most essential qualification. It is the basis of morality. Sex indulgence even with a legitimate wife must also be controlled, and thereby family control will automatically follow. An intelligent man abuses his great qualifications if he does not follow the Vedic way of life. This means he must seriously make a study of the Vedic literatures, especially of the Śrīmad-Bhāgavatam and the Bhagavad-gītā. For learning Vedic knowledge, one must approach a person who is cent percent engaged in devotional service. He must not do things which are forbidden in the śāstras. A person cannot be a teacher if he drinks or smokes. In the modern system of education the teacher's academic qualification is taken into consideration without evaluation of his moral life. Therefore, the result of education is misuse of high intelligence in so many ways.
The kṣatriya, the member of the administrative class, is especially advised to give charity and not to accept charity in any circumstances. Modern administrators raise subscriptions for some political functions, but never give charity to the citizens in any state function. It is just the reverse in the injunctions of the śāstras. The administrative class must be well versed in the śāstras, but must not take to the profession of teachers. The administrators should never pretend to become nonviolent and thereby go to hell. When Arjuna wanted to become a nonviolent coward on the Battlefield of Kurukṣetra, he was severely chastised by Lord Kṛṣṇa. The Lord degraded Arjuna at that time to the status of an uncivilized man for his avowed acceptance of the cult of nonviolence. The administrative class must be personally trained in military education. Cowards should not be elevated to the presidential throne by dint of numerical votes only. The monarchs were all chivalrous personalities, and therefore monarchy should be maintained provided the monarch is regularly trained in the occupational duties of a king. In fighting, the king or the president should never return home without being hurt by the enemy. The so-called king of today never visits the warfield. He is very much expert in artificially encouraging the fighting strength in the hope of false national prestige. As soon as the administrative class is turned into a gang of mercantile and laborer men, the whole machinery of government becomes polluted.
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According to revealed scriptures, a teacher or spiritual master is liable to be rejected if he proves himself unworthy of the position of a guru or spiritual master

2011-03-08T10:13:47Z

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_1" class="sub_section" sec_index="1" parent="Srimad-Bhagavatam" text="SB Canto 1"><h3>SB Canto 1</h3>
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<div id="SB1743_0" class="quote" parent="SB_Canto_1" book="SB" index="251" link="SB 1.7.43" link_text="SB 1.7.43">
<div class="heading">According to revealed scriptures, a teacher or spiritual master is liable to be rejected if he proves himself unworthy of the position of a guru or spiritual master. A guru is called also an ācārya, or a person who has personally assimilated all the essence of śāstras and has helped his disciples to adopt the ways.
</div>
<span class="link">[[Vanisource:SB 1.7.43|SB 1.7.43, Translation and Purport]]: </span><div class="trans text">She could not tolerate Aśvatthāmā's being bound by ropes, and being a devoted lady, she said: Release him, for he is a brāhmaṇa, our spiritual master.
</div>
<div class="purport text">As soon as Aśvatthāmā was brought before Draupadī, she thought it intolerable that a brāhmaṇa should be arrested like a culprit and brought before her in that condition, especially when the brāhmaṇa happened to be a teacher's son.
Arjuna arrested Aśvatthāmā knowing perfectly well that he was the son of Droṇācārya. Kṛṣṇa also knew him to be so, but both of them condemned the murderer without consideration of his being the son of a brāhmaṇa. According to revealed scriptures, a teacher or spiritual master is liable to be rejected if he proves himself unworthy of the position of a guru or spiritual master. A guru is called also an ācārya, or a person who has personally assimilated all the essence of śāstras and has helped his disciples to adopt the ways. Aśvatthāmā failed to discharge the duties of a brāhmaṇa or teacher, and therefore he was liable to be rejected from the exalted position of a brāhmaṇa. On this consideration, both Lord Śrī Kṛṣṇa and Arjuna were right in condemning Aśvatthāmā. But to a good lady like Draupadī, the matter was considered not from the angle of śāstric vision, but as a matter of custom. By custom, Aśvatthāmā was offered the same respect as offered to his father. It was so because generally the people accept the son of a brāhmaṇa as a real brāhmaṇa, by sentiment only. Factually the matter is different. A brāhmaṇa is accepted on the merit of qualification and not on the merit of simply being the son of a brāhmaṇa.
But in spite of all this, Draupadī desired that Aśvatthāmā be at once released, and it was all the same a good sentiment for her. This means that a devotee of the Lord can tolerate all sorts of tribulation personally, but still such devotees are never unkind to others, even to the enemy. These are the characteristics of one who is a pure devotee of the Lord.
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Generally, they practice hatha-yoga, and they're satisfied only by getting into practice the system of asana. That's all. But there are many other steps: yama, niyama, asana, pranayama, dhyana, dharana, pratyahara, samadhi

2011-02-13T17:37:33Z

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB6115LondonAugust31971_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="610" link="Lecture on SB 6.1.15 -- London, August 3, 1971" link_text="Lecture on SB 6.1.15 -- London, August 3, 1971">
<div class="heading">But we would advise you, if you are fond of practicing yoga... This is also yoga. This is called bhakti-yoga. Everything yoga. Jñāna-yoga, karma-yoga, dhyāna-yoga, haṭha-yoga. Generally, they practice haṭha-yoga, and they're satisfied only by getting into practice the system of āsana. That's all. But there are many other steps: yama, niyama, āsana, praṇāyāma, dhyāna, dhāraṇā, pratyāhāra, samādhi. Say, generally, the so-called yogi class, they simply practice some āsana. And no yama, niyama, dhyāna, dhāraṇā, pratyāhāra. So to practice yoga, it is recommended in the Bhagavad-gītā, first of all, you have to select a secluded place.
</div>
<span class="link">[[Vanisource:Lecture on SB 6.1.15 -- London, August 3, 1971|Lecture on SB 6.1.15 -- London, August 3, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Bhagavad-gītā says that yoga should be practiced concentrating one's mind on Kṛṣṇa. Mat-parāyaṇaḥ. Vāsudeva-parāyaṇaḥ. Nārāyaṇa parāyaṇaḥ. These words are there. So if yoga practice is performed by concentrating one's mind on Kṛṣṇa or Viṣṇu, that is first-class yoga, and that is stated in the Bhagavad-gītā, yoginām api sarveṣāṁ mad-gatenāntarātmanā: ([[Vanisource:BG 6.47|BG 6.47]]) "Of all yogis, one who is always thinking of Me within the heart, he is first-class yogi." So if you are practicing yoga, we should recommend that you think of Kṛṣṇa within your heart. That will help you. That is our advice. But if you think something else, that is your business. (laughter) We cannot advise anything. But we would advise you, if you are fond of practicing yoga... This is also yoga. This is called bhakti-yoga. Everything yoga. Jñāna-yoga, karma-yoga, dhyāna-yoga, haṭha-yoga. Generally, they practice haṭha-yoga, and they're satisfied only by getting into practice the system of āsana. That's all. But there are many other steps: yama, niyama, āsana, praṇāyāma, dhyāna, dhāraṇā, pratyāhāra, samādhi. Say, generally, the so-called yogi class, they simply practice some āsana. And no yama, niyama, dhyāna, dhāraṇā, pratyāhāra. So to practice yoga, it is recommended in the Bhagavad-gītā, first of all, you have to select a secluded place. And that must be very sacred. And you have to sit there alone. Who is going to do that? It is not possible to practice yoga in a fashionable city. It is not possible. Therefore India, those who are actually yogis, they go to the Himalaya, Hardwar, in a secluded place, in a sacred place they sit down tight and practice yoga. That is yoga. Not that in a yoga class you practice some gymnastic and you become a yogi. Yoga system is very difficult system, haṭha-yoga system. But we do not know that. We want everything very cheap. Oh, that is not possible. Because it is not possible, therefore in this age the śāstra recommends, harer nāma harer nāma harer nāmaiva kevalam ([[Vanisource:CC Adi 17.21|CC Adi 17.21]]). Simply chant Hare Kṛṣṇa mantra and you will achieve... And see the result. We have thousands of students. They have been called by the newspaper reporter "bright faces." Compare with these students and any yoga class student: how much they know, how do they know? So this haṭha-yoga system is a recommended system. That's all right. But it is not possible in this age. It is very difficult. This practice is very easy. Even a child can chant Hare Kṛṣṇa, and he becomes purified. Ceto-darpaṇa-mārjanam ([[Vanisource:CC Antya 20.12|CC Antya 20.12]]). So if your business is how to become purified and realize yourself or realize God, then this is the system in this age. You have to take to it, Kṛṣṇa consciousness. If you take to other system, you are at liberty. But so far śāstra is concerned, that will not be successful.</p>
</div>
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The eightfold yoga practice - yama, niyama, asana, pranayama, and so on - gives quick results, and one feels that he is doing something substantial

2011-02-08T10:53:41Z

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<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="Renunciation_Through_Wisdom" class="sub_section" sec_index="5" parent="Other_Books_by_Srila_Prabhupada" text="Renunciation Through Wisdom"><h3>Renunciation Through Wisdom</h3>
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<div id="RTW51_0" class="quote" parent="Renunciation_Through_Wisdom" book="OB" index="39" link="RTW 5.1" link_text="Renunciation Through Wisdom 5.1">
<div class="heading">The eightfold yoga practice—yama, niyama, āsana, prāṇāyāma, and so on—gives quick results, and one feels that he is doing something substantial. However, although such efforts may certainly make one materially proficient, they are nevertheless simply human endeavors. They are totally distinct from the activities carried out by the Lord's potency.
</div>
<span class="link">[[Vanisource:RTW 5.1|Renunciation Through Wisdom 5.1]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The sages say that when we surrender to the Lord, we will clearly see how the He personally makes arrangements for us, even in small matters. Then we will easily see how with His omnipotent supreme intelligence He is assisting us out of love. So it is unnecessary to waste time in further speculation. We have to vanquish illusion, develop equanimity and spontaneity, and practice bhakt-yoga. Then a supremely powerful force will gradually transform our material existence into spiritual existence. All our misconceptions, accumulated over millions of lifetimes, will be rectified in a short time. Hence we need not become anxious because of a lack of time. The eightfold yoga practice—yama, niyama, āsana, prāṇāyāma, and so on—gives quick results, and one feels that he is doing something substantial. However, although such efforts may certainly make one materially proficient, they are nevertheless simply human endeavors. They are totally distinct from the activities carried out by the Lord's potency. The Supreme Lord's energy often works in subtle ways, but where it ultimately takes us is inconceivable to the human mind.</p>
<p>The mundane processes for elevation are, after all, initiated by intelligent human brains. They are like man-made canals: useful for easy transportation from one place to another, but otherwise of limited utility. Human efforts are imperfect, and therefore they keep us in the material world.</p>
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By practicing the yoga exercises of pranayama, the usual breathing exercises, he would concentrate his mind

2011-02-08T10:39:18Z

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<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="Nectar_of_Devotion" class="sub_section" sec_index="1" parent="Other_Books_by_Srila_Prabhupada" text="Nectar of Devotion"><h3>Nectar of Devotion</h3>
</div>
<div id="NOD10_0" class="quote" parent="Nectar_of_Devotion" book="OB" index="60" link="NOD 10" link_text="Nectar of Devotion 10">
<div class="heading">By practicing the yoga exercises of prāṇāyāma, the usual breathing exercises, he would concentrate his mind. These breathing exercises are meant to mechanically fix the mind upon a particular subject. That is the result of the breathing exercises and also of the different sitting postures of yoga. Formerly, even quite ordinary persons used to know how to fix the mind upon the remembrance of the Lord.
</div>
<span class="link">[[Vanisource:NOD 10|Nectar of Devotion 10]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Sometimes he would take his bath in the River Godāvarī. After taking his bath he would sit in a secluded place on the bank of the river, and by practicing the yoga exercises of prāṇāyāma, the usual breathing exercises, he would concentrate his mind. These breathing exercises are meant to mechanically fix the mind upon a particular subject. That is the result of the breathing exercises and also of the different sitting postures of yoga. Formerly, even quite ordinary persons used to know how to fix the mind upon the remembrance of the Lord, and so the brāhmaṇa was doing this. When he had fixed the form of the Lord in his mind, he began to imagine in his meditations that he was dressing the Lord very nicely in costly clothing, with ornaments, helmets and other paraphernalia. Then he offered his respectful obeisances by bowing down before the Lord. After finishing the dressing, he began to imagine that he was cleaning the temple very nicely. After cleansing the temple, he imagined that he had many water jugs made of gold and silver, and he took all those jugs to the river and filled them with the holy water. Not only did he collect water from the Godāvarī, but he collected from the Ganges, Yamunā, Narmadā and Kāverī. Generally a Vaiṣṇava, while worshiping the Lord, collects water from all these rivers by mantra chanting. This brāhmaṇa, instead of chanting some mantra, imagined that he was physically securing water from all these rivers in golden and silver waterpots. Then he collected all kinds of paraphernalia for worship—flowers, fruits, incense and sandalwood pulp. He collected everything to place before the Deity. All these waters, flowers and scented articles were then very nicely offered to the Deities to Their satisfaction. Then he offered ārati, and with the regulative principles he finished all these activities in the correct worshiping method.</p>
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As far as pranayama is concerned, chanting of the holy name of the Lord and dancing in ecstasy are also considered pranayama

2011-02-08T09:57:09Z

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_4" class="sub_section" sec_index="4" parent="Srimad-Bhagavatam" text="SB Canto 4"><h3>SB Canto 4</h3>
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<div id="SB4239_0" class="quote" parent="SB_Canto_4" book="SB" index="951" link="SB 4.23.9" link_text="SB 4.23.9">
<div class="heading">If Hari, the Supreme Personality of Godhead, is not worshiped, there is no point in practicing meditational yoga, performing karma-yoga or culturing empiric knowledge. As far as prāṇāyāma is concerned, chanting of the holy name of the Lord and dancing in ecstasy are also considered prāṇāyāma.
</div>
<span class="link">[[Vanisource:SB 4.23.9|SB 4.23.9, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">By thus practicing severe austerities, Mahārāja Pṛthu gradually became steadfast in spiritual life and completely free of all desires for fruitive activities. He also practiced breathing exercises to control his mind and senses, and by such control he became completely free from all desires for fruitive activity.</p>
</div>
<div class="purport text"><p>The word prāṇāyāmaiḥ is very important in this verse because the haṭha-yogīs and aṣṭāṅga-yogīs practice prāṇāyāma, but generally they do not know the purpose behind it. The purpose of prāṇāyāma, or mystic yoga, is to stop the mind and senses from engaging in fruitive activities. The so-called yogīs who practice in Western countries have no idea of this. The aim of prāṇāyāma is not to make the body strong and fit for working hard. The aim is worship of Kṛṣṇa. In the previous verse it was specifically mentioned that whatever austerity, prāṇāyāma and mystic yoga practices Pṛthu Mahārāja performed were performed for the sake of worshiping Kṛṣṇa. Thus Pṛthu Mahārāja serves as a perfect example for yogīs also. Whatever he did, he did to please the Supreme Personality of Godhead, Kṛṣṇa.</p>
<p>The minds of those who are addicted to fruitive activity are always filled with unclean desires. Fruitive activities are symptomatic of our polluted desire to dominate material nature. As long as one continues to be subject to polluted desires, he has to accept one material body after another. So-called yogīs, without knowledge of the real purpose of yoga, practice it in order to keep the body fit. Thus they engage themselves in fruitive activities, and thus they are bound by desire to accept another body. They are not aware that the ultimate goal of life is to approach Kṛṣṇa. In order to save such yogīs from wandering throughout the different species of life, the śāstras warn that in this age such yogic practice is simply a waste of time. The only means of elevation is the chanting of the Hare Kṛṣṇa mahā-mantra.</p>
<p>King Pṛthu's activities took place in Satya-yuga, and in this age this practice of yoga is misunderstood by fallen souls who are not capable of practicing anything. Consequently the śāstras enjoin: kalau nāsty eva nāsty eva nāsty eva gatir anyathā. The conclusion is that unless the karmīs, jñānīs and yogīs come to the point of devotional service to Lord Kṛṣṇa, their so-called austerities and yoga have no value. Nārādhitaḥ: if Hari, the Supreme Personality of Godhead, is not worshiped, there is no point in practicing meditational yoga, performing karma-yoga or culturing empiric knowledge. As far as prāṇāyāma is concerned, chanting of the holy name of the Lord and dancing in ecstasy are also considered prāṇāyāma. In a previous verse, Sanat-kumāra instructed Mahārāja Pṛthu to engage constantly in the service of the Supreme Lord, Vāsudeva:</p>
:yat pāda-paṅkaja-palāśa-vilāsa-bhaktyā
:karmāśayaṁ grathitam udgrathayanti santaḥ
<p>Only by worshiping Vāsudeva can one become free from the desires of fruitive activities. Outside of worshiping Vāsudeva, the yogīs and jñānīs cannot attain freedom from such desires.</p>
:tadvan na rikta-matayo yatayo 'pi ruddha-
:sroto-gaṇās tam araṇaṁ bhaja vāsudevam
:([[Vanisource:SB 4.22.39|SB 4.22.39]])
<p>Here the word prāṇāyāma does not refer to any ulterior motive. The actual aim is to strengthen the mind and senses in order to engage them in devotional service. In the present age this determination can be very easily acquired simply by chanting the holy names—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.</p>
:SB 4.23.9
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The purpose of pranayama, or mystic yoga, is to stop the mind and senses from engaging in fruitive activities

2011-02-08T09:28:14Z

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_4" class="sub_section" sec_index="4" parent="Srimad-Bhagavatam" text="SB Canto 4"><h3>SB Canto 4</h3>
</div>
<div id="SB4239_1" class="quote" parent="SB_Canto_4" book="SB" index="951" link="SB 4.23.9" link_text="SB 4.23.9">
<div class="heading">The word prāṇāyāmaiḥ is very important in this verse because the haṭha-yogīs and aṣṭāṅga-yogīs practice prāṇāyāma, but generally they do not know the purpose behind it. The purpose of prāṇāyāma, or mystic yoga, is to stop the mind and senses from engaging in fruitive activities. The so-called yogīs who practice in Western countries have no idea of this. The aim of prāṇāyāma is not to make the body strong and fit for working hard. The aim is worship of Kṛṣṇa.
</div>
<span class="link">[[Vanisource:SB 4.23.9|SB 4.23.9, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">By thus practicing severe austerities, Mahārāja Pṛthu gradually became steadfast in spiritual life and completely free of all desires for fruitive activities. He also practiced breathing exercises to control his mind and senses, and by such control he became completely free from all desires for fruitive activity.</p>
</div>
<div class="purport text"><p>The word prāṇāyāmaiḥ is very important in this verse because the haṭha-yogīs and aṣṭāṅga-yogīs practice prāṇāyāma, but generally they do not know the purpose behind it. The purpose of prāṇāyāma, or mystic yoga, is to stop the mind and senses from engaging in fruitive activities. The so-called yogīs who practice in Western countries have no idea of this. The aim of prāṇāyāma is not to make the body strong and fit for working hard. The aim is worship of Kṛṣṇa. In the previous verse it was specifically mentioned that whatever austerity, prāṇāyāma and mystic yoga practices Pṛthu Mahārāja performed were performed for the sake of worshiping Kṛṣṇa. Thus Pṛthu Mahārāja serves as a perfect example for yogīs also. Whatever he did, he did to please the Supreme Personality of Godhead, Kṛṣṇa.</p>
<p>The minds of those who are addicted to fruitive activity are always filled with unclean desires. Fruitive activities are symptomatic of our polluted desire to dominate material nature. As long as one continues to be subject to polluted desires, he has to accept one material body after another. So-called yogīs, without knowledge of the real purpose of yoga, practice it in order to keep the body fit. Thus they engage themselves in fruitive activities, and thus they are bound by desire to accept another body. They are not aware that the ultimate goal of life is to approach Kṛṣṇa. In order to save such yogīs from wandering throughout the different species of life, the śāstras warn that in this age such yogic practice is simply a waste of time. The only means of elevation is the chanting of the Hare Kṛṣṇa mahā-mantra.</p>
<p>King Pṛthu's activities took place in Satya-yuga, and in this age this practice of yoga is misunderstood by fallen souls who are not capable of practicing anything. Consequently the śāstras enjoin: kalau nāsty eva nāsty eva nāsty eva gatir anyathā. The conclusion is that unless the karmīs, jñānīs and yogīs come to the point of devotional service to Lord Kṛṣṇa, their so-called austerities and yoga have no value. Nārādhitaḥ: if Hari, the Supreme Personality of Godhead, is not worshiped, there is no point in practicing meditational yoga, performing karma-yoga or culturing empiric knowledge. As far as prāṇāyāma is concerned, chanting of the holy name of the Lord and dancing in ecstasy are also considered prāṇāyāma. In a previous verse, Sanat-kumāra instructed Mahārāja Pṛthu to engage constantly in the service of the Supreme Lord, Vāsudeva:</p>
:yat pāda-paṅkaja-palāśa-vilāsa-bhaktyā
:karmāśayaṁ grathitam udgrathayanti santaḥ
<p>Only by worshiping Vāsudeva can one become free from the desires of fruitive activities. Outside of worshiping Vāsudeva, the yogīs and jñānīs cannot attain freedom from such desires.</p>
:tadvan na rikta-matayo yatayo 'pi ruddha-
:sroto-gaṇās tam araṇaṁ bhaja vāsudevam
:([[Vanisource:SB 4.22.39|SB 4.22.39]])
<p>Here the word prāṇāyāma does not refer to any ulterior motive. The actual aim is to strengthen the mind and senses in order to engage them in devotional service. In the present age this determination can be very easily acquired simply by chanting the holy names—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.</p>
:SB 4.23.9
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The first process of spiritualizing the mind by mechanical chanting of the pranava (omkara) and by control of the breathing system is technically called the mystic or yogic process of pranayama, or fully controlling the breathing air

2011-01-09T17:42:16Z

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_2" class="sub_section" sec_index="2" parent="Srimad-Bhagavatam" text="SB Canto 2"><h3>SB Canto 2</h3>
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<div id="SB2118_0" class="quote" parent="SB_Canto_2" book="SB" index="19" link="SB 2.1.18" link_text="SB 2.1.18">
<div class="heading">The first process of spiritualizing the mind by mechanical chanting of the praṇava (oṁkāra) and by control of the breathing system is technically called the mystic or yogic process of prāṇāyāma, or fully controlling the breathing air. The ultimate state of this prāṇāyāma system is to be fixed in trance, technically called samādhi.
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<span class="link">[[Vanisource:SB 2.1.18|SB 2.1.18, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Gradually, as the mind becomes progressively spiritualized, withdraw it from sense activities, and by intelligence the senses will be controlled. The mind too absorbed in material activities can be engaged in the service of the Personality of Godhead and become fixed in full transcendental consciousness.</p>
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<div class="purport text"><p>The first process of spiritualizing the mind by mechanical chanting of the praṇava (oṁkāra) and by control of the breathing system is technically called the mystic or yogic process of prāṇāyāma, or fully controlling the breathing air. The ultimate state of this prāṇāyāma system is to be fixed in trance, technically called samādhi. But experience has proven that even the samādhi stage also fails to control the materially absorbed mind. For example, the great mystic Viśvāmitra Muni, even in the stage of samadhi, became a victim of the senses and cohabited with Menakā. History has already recorded this. The mind, although ceasing to think of sensual activities at present, remembers past sensual activities from the subconscious status and thus disturbs one from cent percent engagement in self-realization. Therefore, Śukadeva Gosvāmī recommends the next step of assured policy, namely to fix one's mind in the service of the Personality of Godhead. Lord Śrī Kṛṣṇa, the Supreme Personality of Godhead, also recommends this direct process in the Bhagavad-gītā (6.47). Thus, the mind being spiritually cleansed, one should at once engage himself in the transcendental loving service of the Lord by the different devotional activities of hearing, chanting, etc. If performed under proper guidance, that is the surest path of progress, even for the disturbed mind.</p>
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This system of yoga for controlling the breathing process is called pranayama, and in the beginning it is practiced in the hatha-yoga system through different sitting postures. BG 1972 purports

2011-01-09T17:24:33Z

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<div id="Bhagavad-gita_As_It_Is" class="section" sec_index="0" parent="compilation" text="Bhagavad-gita As It Is"><h2>Bhagavad-gita As It Is</h2>
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<div id="BG_Chapters_1_-_6" class="sub_section" sec_index="1" parent="Bhagavad-gita_As_It_Is" text="BG Chapters 1 - 6"><h3>BG Chapters 1 - 6</h3>
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<div id="BG429_0" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="182" link="BG 4.29" link_text="BG 4.29">
<div class="heading">This system of yoga for controlling the breathing process is called prāṇāyāma, and in the beginning it is practiced in the haṭha-yoga system through different sitting postures. All of these processes are recommended for controlling the senses and for advancement in spiritual realization.
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<span class="link">[[Vanisource:BG 4.29|BG 4.29, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Still others, who are inclined to the process of breath restraint to remain in trance, practice by offering the movement of the outgoing breath into the incoming, and the incoming breath into the outgoing, and thus at last remain in trance, stopping all breathing. Others, curtailing the eating process, offer the outgoing breath into itself as a sacrifice.</p>
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<div class="purport text"><p>This system of yoga for controlling the breathing process is called prāṇāyāma, and in the beginning it is practiced in the haṭha-yoga system through different sitting postures. All of these processes are recommended for controlling the senses and for advancement in spiritual realization. This practice involves controlling the airs within the body so as to reverse the directions of their passage. The apāna air goes downward, and the prāṇa air goes up. The prāṇāyāma-yogī practices breathing the opposite way until the currents are neutralized into pūraka. equilibrium. Offering the exhaled breath into the inhaled breath is called recaka. When both air currents are completely stopped, one is said to be in kumbhaka-yoga. By practice of kumbhaka-yoga. one can increase the duration of life for perfection in spiritual realization. The intelligent yogī is interested in attaining perfection in one life, without waiting for the next. For by practicing kumbhaka-yoga. the yogīs increase the duration of life by many, many years. A Kṛṣṇa conscious person, however, being always situated in the transcendental loving service of the Lord, automatically becomes the controller of the senses. His senses, being always engaged in the service of Kṛṣṇa, have no chance of becoming otherwise engaged. So at the end of life, he is naturally transferred to the transcendental plane of Lord Kṛṣṇa; consequently he makes no attempt to increase his longevity. He is at once raised to the platform of liberation, as stated in Bhagavad-gītā (14.26):</p>
:māṁ ca yo 'vyabhicāreṇa
:bhakti-yogena sevate
:sa guṇān samatītyaitān
:brahma-bhūyāya kalpate
<p>"One who engages in unalloyed devotional service to the Lord transcends the modes of material nature and is immediately elevated to the spiritual platform." A Kṛṣṇa conscious person begins from the transcendental stage, and he is constantly in that consciousness. Therefore, there is no falling down, and ultimately he enters into the abode of the Lord without delay. The practice of reduced eating is automatically done when one eats only kṛṣṇa-prasādam, or food which is offered first to the Lord. Reducing the eating process is very helpful in the matter of sense control. And without sense control there is no possibility of getting out of the material entanglement.</p>
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Pranayama

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Category:Pranayama

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pranayama

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