Vaniquotes - User contributions [en]

Bhagavan says, mayy asakta, mayi asakta. Therefore if you become attached... We have got attachment for so many things. But if we transfer that attachment to Krsna, then, Krsna says, mayy asakta-manah partha yogam yunjan mad-asrayah

2025-03-07T21:07:23Z

Premamayi:

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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="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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<div id="LectureonBG71HongKongJanuary251975_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="241" link="Lecture on BG 7.1 -- Hong Kong, January 25, 1975" link_text="Lecture on BG 7.1 -- Hong Kong, January 25, 1975">
<div class="heading">Bhagavān says, mayy āsakta, mayi āsakta. Therefore if you become attached... We have got attachment for so many things. But if we transfer that attachment to Kṛṣṇa, then, Kṛṣṇa says, mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. You have to adopt this yogic process, meditation. Meditation... Unless you have got love for somebody, attachment for somebody, how you can think of him always?
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<mp3player>https://s3.amazonaws.com/vanipedia/clip/750125BG.HK_clip9.mp3</mp3player>
<span class="link">[[Vanisource:Lecture on BG 7.1 -- Hong Kong, January 25, 1975|Lecture on BG 7.1 -- Hong Kong, January 25, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So everything is there in the śāstra. So it is our duty the human life to get knowledge from śāstra. That is, means Veda. Veda means knowledge. Get knowledge from the standard Veda. Tad-vijñānārthaṁ sa gurum evābhigacchet: (MU 1.2.12) "In order to understand that Vedic knowledge, one has to go to the proper master, teacher." Tad viddhi praṇipātena paripraśnena sevayā ([[Vanisource:BG 4.34 (1972)|BG 4.34]]). These are the things. Now, if you want to know Kṛṣṇa, Bhagavān... Here it is said, bhagavān uvāca, Bhagavān says, mayy āsakta, mayi āsakta. Therefore if you become attached... We have got attachment for so many things. But if we transfer that attachment to Kṛṣṇa, then, Kṛṣṇa says, mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. You have to adopt this yogic process, meditation. Meditation... Unless you have got love for somebody, attachment for somebody, how you can think of him always? That is not possible. By force I cannot say that "You think of this thing or this man." That is not possible. If I have got attachment for a certain thing or a certain person, then we can think of that person or that thing. That is called yoga, connecting always, keeping linked always. That is called yoga. So if you want to know perfectly or as far as you can understand through your senses, mayy āsakta-manāḥ, then you transfer your attachment to Kṛṣṇa. This is the advice. If we want to know Kṛṣṇa, then we have to transfer our attachment to Kṛṣṇa. Mayy āsakta-manāḥ. The mind should be attached to Kṛṣṇa.</p>
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Anyone who is associated with the Supreme Lord is accepted as a first-class yogi. Devotees may not be as powerful as the Supreme Lord, but by constant association with the Lord they become as good as the Lord Himself

2025-03-07T21:03:36Z

Premamayi:

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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="SB3252_0" class="quote" parent="SB_Canto_3" book="SB" index="1005" link="SB 3.25.2" link_text="SB 3.25.2">
<div class="heading">Anyone who is associated with the Supreme Lord is accepted as a first-class yogī. Devotees may not be as powerful as the Supreme Lord, but by constant association with the Lord they become as good as the Lord Himself. Sometimes the devotees act more powerfully than the Lord. Of course, that is the Lord's concession.
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<span class="link">[[Vanisource:SB 3.25.2|SB 3.25.2, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Śaunaka continued: There is no one who knows more than the Lord Himself. No one is more worshipable or more mature a yogī than He. He is therefore the master of the Vedas, and to hear about Him always is the actual pleasure of the senses.</p>
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<div class="purport text"><p>In Bhagavad-gītā it is stated that no one can be equal to or greater than the Supreme Personality of Godhead. This is confirmed in the Vedas also: eko bahūnāṁ yo vidadhāti kāmān. He is the supreme living entity and is supplying the necessities of all other living entities. Thus all other living entities, both viṣṇu-tattva and jīva-tattva, are subordinate to the Supreme Personality of Godhead, Kṛṣṇa. The same concept is confirmed here. Na hy asya varṣmaṇaḥ puṁsām: amongst the living entities, no one can surpass the Supreme Person because no one is richer, more famous, stronger, more beautiful, wiser or more renounced than He. These qualifications make Him the Supreme Godhead, the cause of all causes. Yogīs are very proud of performing wonderful feats, but no one can compare to the Supreme Personality of Godhead.</p>
<p>Anyone who is associated with the Supreme Lord is accepted as a first-class yogī. Devotees may not be as powerful as the Supreme Lord, but by constant association with the Lord they become as good as the Lord Himself. Sometimes the devotees act more powerfully than the Lord. Of course, that is the Lord's concession.</p>
<p>Also used here is the word varimṇaḥ, meaning "the most worshipful of all yogīs." To hear from Kṛṣṇa is the real pleasure of the senses; therefore He is known as Govinda, for by His words, by His teachings, by His instruction—by everything connected with Him—He enlivens the senses. Whatever He instructs is from the transcendental platform, and His instructions, being absolute, are nondifferent from Him. Hearing from Kṛṣṇa or His expansion or plenary expansion like Kapila is very pleasing to the senses. Bhagavad-gītā can be read or heard many times, but because it gives great pleasure, the more one reads Bhagavad-gītā the more he gets the appetite to read and understand it, and each time he gets new enlightenment. That is the nature of the transcendental message. Similarly, we find that transcendental happiness in the Śrīmad-Bhāgavatam. The more we hear and chant the glories of the Lord, the more we become happy.</p>
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By executing devotional service one automatically becomes an expert jnani and an expert yogi. In other words, jnana and yoga are different preliminary stages of devotional service

2025-03-06T17:13:17Z

Premamayi:

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<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 3</h3>
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In the aṣṭāṅga-yoga system, the seventh stage of perfection is dhyāna. This dhyāna is the third stage in devotional service. There are nine stages of devotional service. The first is hearing, and then comes chanting and then contemplating. By executing devotional service, therefore, one automatically becomes an expert jñānī and an expert yogī. In other words, jñāna and yoga are different preliminary stages of devotional service.
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[[Vanisource:SB 3.33.26|SB 3.33.26, Translation and Purport]]
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Her mind became completely engaged in the Supreme Lord, and she automatically realized the knowledge of the impersonal Brahman. As a Brahman-realized soul, she was freed from the designations of the materialistic concept of life. Thus all material pangs disappeared, and she attained transcendental bliss.
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The previous verse states that Devahūti was already conversant with the Absolute Truth. It may be questioned why she was meditating. The explanation is that when one theoretically discusses the Absolute Truth, he becomes situated in the impersonal concept of the Absolute Truth. Similarly, when one seriously discusses the subject matter of the form, qualities, pastimes and entourage of the Supreme Personality of Godhead, he becomes situated in meditation on Him. If one has complete knowledge of the Supreme Lord, then knowledge of the impersonal Brahman is automatically realized. The Absolute Truth is realized by the knower according to three different angles of vision, namely impersonal Brahman, localized Supersoul and ultimately the Supreme Personality of Godhead. If one is situated, therefore, in knowledge of the Supreme Person, this implies that one is already situated in the concept of the Supersoul and impersonal Brahman.

In Bhagavad-gītā it is said, brahma-bhūtaḥ prasannātmā ([[Vanisource:BG 18.54 (1972)|BG 18.54]]). This means that unless one is freed from the material entanglement and situated in Brahman, there is no question of entering into the understanding of devotional service or engaging in Kṛṣṇa consciousness. One who is engaged in devotional service to Kṛṣṇa is understood to be already realized in the Brahman concept of life because transcendental knowledge of the Supreme Personality of Godhead includes knowledge of Brahman. This is confirmed in Bhagavad-gītā. Brahmaṇo hi pratiṣṭhāham ([[Vanisource:BG 14.27 (1972)|BG 14.27]]): the concept of the Personality of Godhead does not depend on Brahman. The Viṣṇu Purāṇa also confirms that one who has taken shelter of the all-auspicious Supreme Lord is already situated in the understanding of Brahman. In other words, one who is a Vaiṣṇava is already a brāhmaṇa.

Another significant point of this verse is that one has to observe the prescribed rules and regulations. As confirmed in Bhagavad-gītā, yuktāhāra-vihārasya. When one engages in devotional service in Kṛṣṇa consciousness, he still has to eat, sleep, defend and mate because these are necessities of the body. But he performs such activities in a regulated way. He has to eat kṛṣṇa-prasāda. He has to sleep according to regulated principles. The principle is to reduce the duration of sleep and to reduce eating, taking only what is needed to keep the body fit. In short, the goal is spiritual advancement, not sense gratification. Similarly, sex life must be reduced. Sex life is meant only for begetting Kṛṣṇa conscious children. Otherwise, there is no necessity for sex life. Nothing is prohibited, but everything is made yukta, regulated, with the higher purpose always in mind. By following all these rules and regulations of living, one becomes purified, and all misconceptions due to ignorance become nil. It is specifically mentioned here that the causes of material entanglement are completely vanquished.

The Sanskrit statement anartha-nivṛtti indicates that this body is unwanted. We are spirit soul, and there was never any need of this material body. But because we wanted to enjoy the material body, we have this body, through the material energy, under the direction of the Supreme Personality of Godhead. As soon as we are reestablished in our original position of servitorship to the Supreme Lord, we begin to forget the necessities of the body, and at last we forget the body.

Sometimes in a dream we get a particular type of body with which to work in the dream. I may dream that I am flying in the sky or that I have gone into the forest or some unknown place. But as soon as I am awake I forget all these bodies. Similarly, when one is Kṛṣṇa conscious, fully devoted, he forgets all his changes of body. We are always changing bodies, beginning at birth from the womb of our mother. But when we are awakened to Kṛṣṇa consciousness, we forget all these bodies. The bodily necessities become secondary, for the primary necessity is the engagement of the soul in real, spiritual life. The activities of devotional service in full Kṛṣṇa consciousness are the cause of our being situated in transcendence. The words bhagavaty ātma-saṁśraye denote the Personality of Godhead as the Supreme Soul, or the soul of everyone. In Bhagavad-gītā Kṛṣṇa says, bījaṁ māṁ sarva-bhūtānām: ([[Vanisource:BG 7.10 (1972)|BG 7.10]]) "I am the seed of all entities." By taking shelter of the Supreme Being by the process of devotional service, one becomes fully situated in the concept of the Personality of Godhead. As described by Kapila, mad-guṇa-śruti-mātreṇa: one who is fully Kṛṣṇa conscious, situated in the Personality of Godhead, is immediately saturated with love of God as soon as he hears about the transcendental qualities of the Lord.

Devahūti was fully instructed by her son, Kapiladeva, on how to concentrate her mind on the Viṣṇu form in full detail. Following the instructions of her son in the matter of devotional service, she contemplated the form of the Lord within herself with great devotional love. That is the perfection of Brahman realization or the mystic yoga system or devotional service. At the ultimate issue, when one is fully absorbed in thought of the Supreme Lord and meditates on Him constantly, that is the highest perfection. Bhagavad-gītā confirms that one who is always absorbed in such a way is to be considered the topmost yogī.

The real purpose of all processes of transcendental realization—jñāna-yoga, dhyāna-yoga or bhakti-yoga—is to arrive at the point of devotional service. If one endeavors simply to achieve knowledge of the Absolute Truth or the Supersoul but has no devotional service, he labors without gaining the real result. This is compared to beating the husks of wheat after the grains have already been removed. Unless one understands the Supreme Personality of Godhead to be the ultimate goal, it is valueless simply to speculate or perform mystic yoga practice. In the aṣṭāṅga-yoga system, the seventh stage of perfection is dhyāna. This dhyāna is the third stage in devotional service. There are nine stages of devotional service. The first is hearing, and then comes chanting and then contemplating. By executing devotional service, therefore, one automatically becomes an expert jñānī and an expert yogī. In other words, jñāna and yoga are different preliminary stages of devotional service.

Devahūti was expert in accepting the real substance; she contemplated the form of Viṣṇu in detail as advised by her smiling son, Kapiladeva. At the same time, she was thinking of Kapiladeva, who is the Supreme Personality of Godhead, and therefore she completely perfected her austerities, penances and transcendental realization.

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Bhakti-yoga process, if you can execute one percent, oh, it becomes asset, and next life you are guaranteed, because you will be given the facility of executing bhakti-yoga further. That is stated in the Bhagavad-gita, in every sastra

2025-01-28T15:03:35Z

Premamayi:

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<h2>Lectures</h2>
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<h3>Bhagavad-gita As It Is Lectures</h3>
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Su-sukhaṁ kartum. Kartum: to execute this devotional service is very pleasure. Pleasure. And avyayam: whatever you do, that is your permanent asset. It will never be lost. Bhakti-yoga process, if you can execute one percent, oh, it becomes asset, and next life you are guaranteed, because you will be given the facility of executing bhakti-yoga further. That is stated in the Bhagavad-gītā, in every śāstra. Śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo sañjayate (BG 6.41). One who could not prosecute . . . there is other, other passages in Śrīmad-Bhāgavatam also.
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[[Vanisource:720307 - Lecture BG 09.02 - Calcutta|720307 - Lecture BG 09.02 - Calcutta]]
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So, rāja-vidyā rāja-guhyaṁ pratyakṣāvagamaṁ dharmyam. This is pratyakṣāvagamaṁ dharma. How they are becoming ecstatic in chanting, that you can see. Pratyakṣam. They are surprised. Actually they are surprised how they have become so nicely a devotee. This is pratyakṣam. Pratyakṣāvagamaṁ dharmyam, and su-sukham . . . is it very difficult? How they have become Vaiṣṇava? Su-sukham: chant, dance and eat prasādam. That's all. Su-sukham. There is no prescription forced upon them, that "You kneel down yourself, and make your head down, and press your nose, and do this, do that." No. Su-sukham. "Please come here. Chant Hare Kṛṣṇa mantra, dance, and when you are tired, take prasādam." That's all. Su-sukham.

Su-sukhaṁ kartum. Kartum: to execute this devotional service is very pleasure. Pleasure. And avyayam: whatever you do, that is your permanent asset. It will never be lost. Bhakti-yoga process, if you can execute one percent, oh, it becomes asset, and next life you are guaranteed, because you will be given the facility of executing bhakti-yoga further. That is stated in the Bhagavad-gītā, in every śāstra. Śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo sañjayate ([[Vanisource:BG 6.41 (1972)|BG 6.41]]). One who could not prosecute . . . there is other, other passages in Śrīmad-Bhāgavatam also.

Tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer patet tato yadi bhajann apakvo 'tha ([[Vanisource:SB 1.5.17|SB 1.5.17]]). If one by sentiments takes to Kṛṣṇa consciousness, tyaktvā sva-dharmam, giving up his own occupation, but maybe, for immature condition he may fall down, yatra kva va abhadram, what is the loss? And śāstra says and if person who is executing his religious process, sva-dharmeṇa, but he has no devotion service, what does he gain? What does he gain? Suppose a so-called brāhmaṇa or a perfect brāhmaṇa executes his religious process very perfectly, but he does not become a devotee, then what is his gain? These are the śāstric injunction.
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Bhakti-yoga means buddhi-yoga, one who is highly intelligent. Or somehow or other he has become intelligent that, "I shall take to Krsna consciousness." Then his life is perfect immediately, and gradually he will realize Krsna

2025-01-28T14:55:24Z

Premamayi:

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<h2>Lectures</h2>
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<h3>Srimad-Bhagavatam Lectures</h3>
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Buddhi-yoga means . . . bhakti-yoga is not for the foolish person. Bhakti-yoga means buddhi-yoga, one who is highly intelligent. Or somehow or other he has become intelligent that, "I shall take to Kṛṣṇa consciousness." Then his life is perfect immediately, and gradually he will realize Kṛṣṇa, tattvataḥ.
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[[Vanisource:741129 - Lecture SB 03.25.29 - Bombay|741129 - Lecture SB 03.25.29 - Bombay]]
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Here it is said, kīdṛśaḥ kati cāṅgāni. How that bhakti-yoga is situated and how many processes or branches are there? Kīdṛśaḥ kati ca aṅgāni yatas tattvāvabodhanam. Then we can understand Kṛṣṇa in tattva, in truth. That is required. That is bhakti-yoga. And that aṅgāni, aṅgāni means they are all the same. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam ([[Vanisource:SB 7.5.23-24|SB 7.5.23]]). There are nine aṅgas, nine . . . aṅga means different varieties. They are the same. Spiritually they are the same, spiritually absolute. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam. Either you hear or you chant or you memorize or you offer worship, arcanaṁ, or you offer prayers, arcanaṁ, vandanaṁ dāsyam, or you simply work under the direction of your spiritual master or Kṛṣṇa. Just like Hanumān: he, dāsyam. He simply carried out Lord Rāmacandra's order. He was supposed to be animal. He's not animal, but he was looking like a monkey animal. But having no education—no. He had everything. But superficially he . . . he is not teaching Vedānta. He is simply carrying order of Lord Rāmacandra, that's all. He appears to be very foolish . . . not foolish, but superficially animal. He was simply carrying out, dāsyam. Arjuna, simply he took Kṛṣṇa as his most intimate friend, that's all. He was not a Vedāntist; he was a fighter, he was a kṣatriya. He had to deal with politics. No time to become Vedāntist. But still he's the greatest devotee. Bhakto 'si priyo 'si me ([[Vanisource:BG 4.3 (1972)|BG 4.3]]). Kṛṣṇa says: "My dear Arjuna, you are My very dear friend and devotee." So people may say, "Oh, he is not a Vedāntist, he is not even brāhmin, he is not a sannyāsī. How Kṛṣṇa accepts him as bhakto 'si?" That is called bhakti. Bhakti is ahaituky apratihatā. If you become a devotee, there is no impediment. No material condition can check your progress of bhakti, if you are a bhakti.

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:sa vai puṁsāṁ paro dharmo
:yato bhaktir adhokṣaje
:ahaituky apratihatā
:yenātmā samprasīdati
:([[Vanisource:SB 1.2.6|SB 1.2.6]])
</div>

If you want real life, prasanna . . . brahma-bhūtaḥ prasannātmā ([[Vanisource:BG 18.54 (1972)|BG 18.54]]). If you take to bhakti, automatically you become prasannātmā. Yenātmā samprasīdati. What is that? Ahaituky apratihatā bhakti. Without any motive. "I shall serve Kṛṣṇa with a motive," that is also good in this sense, that he is pious, he has approached Kṛṣṇa. He is not impious like the atheist, like the nonbeliever. But he is good, although he has approached . . . just like Dhruva Mahārāja. Dhruva Mahārāja worshiped Kṛṣṇa with a motive. But after being perfect in devotional service he becomes without motive. When he saw actually Kṛṣṇa, he said: "No, no, no. I don't want anything from You." Svāmin kṛtārtho 'smi varaṁ na yāce ([[Vanisource:CC Madhya 22.42|CC Madhya 22.42]]). "I don't want any benediction." That is bhakti. Ahaituky apratihatā. Not that we shall worship Kṛṣṇa to serve some material purpose. That is also good, because he has come to Kṛṣṇa. Some way or other he has come. Catur-vidhā bhajante māṁ sukṛtino 'rjuna. That is his piety. Anyone who comes to Kṛṣṇa some way or other, he is very fortunate. He is not ordinary man. Ei rūpe brahmāṇḍa bhramite kona bhāgyavān jīva ([[Vanisource:CC Madhya 19.151|CC Madhya 19.151]]). Bhāgyavān jīva means very fortunate person. He comes to Kṛṣṇa consciousness. Not ordinary person.

<div class="quote_verse">
:yeṣāṁ tv anta-gataṁ pāpaṁ
:janānāṁ puṇya-karmaṇām
:te dvandva-moha-nirmuktā
:bhajante māṁ dṛḍha-vratāḥ
:([[Vanisource:BG 7.28 (1972)|BG 7.28]])
</div>

Kṛṣṇa-bhajana is not so easy. But if you voluntarily, if after hearing so many qualities of Kṛṣṇa, transcendental qualities, if you somehow or other become attracted to Kṛṣṇa consciousness, then your life is successful. Yena tena prakāreṇa manaḥ kṛṣṇe prayojayet (Bhakti-rasāmṛta-sindhu 1.2.4). Somehow or other you attach your mind to Kṛṣṇa consciousness. Sarve vidhi-niṣedhāḥ syur etayor eva kiṅkarāḥ. Then Kṛṣṇa will help you. Kṛṣṇa will help you.

Kṛṣṇa will give you intelligence from within. Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam ([[Vanisource:BG 10.10 (1972)|BG 10.10]]). Kṛṣṇa says that, "Anyone who is engaged in My devotional service with love and faith, buddhi-yogaṁ dadāmi tam." This is buddhi-yoga. Buddhi-yoga means bhakti-yoga. Buddhi-yoga means . . . bhakti-yoga is not for the foolish person. Bhakti-yoga means buddhi-yoga, one who is highly intelligent. Or somehow or other he has become intelligent that, "I shall take to Kṛṣṇa consciousness." Then his life is perfect immediately, and gradually he will realize Kṛṣṇa, tattvataḥ. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ ([[Vanisource:BG 18.55 (1972)|BG 18.55]]). You somehow or other take to Kṛṣṇa consciousness, engage yourself in devotional service under the direction of śāstra and the spiritual master, then you will understand Kṛṣṇa, and then your life is perfect.
</div>
</div>
</div>

Becoming a voluntary servant, carrying out orders, establishing a friendly relationship, or offering all of one's possessions, in the service of God. By such practice of yoga, or linking up in the service of the Lord, one is recognized by the Lord Himself

2025-01-28T00:08:56Z

Premamayi:

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{{terms|"becoming a voluntary servant, carrying out orders, establishing a friendly relationship, or offering all that one may possess, in the service of the Lord. By such practice of yoga, or linking up in the service of the Lord, one is recognized by the Lord Himself"}}
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_1" class="sub_section" sec_index="1" parent="Srimad-Bhagavatam" text="SB Canto 1"><h3>SB Canto 1</h3>
</div>
<div id="SB1923_0" class="quote" parent="SB_Canto_1" book="SB" index="339" link="SB 1.9.23" link_text="SB 1.9.23">
<div class="heading">One who concentrates his attention in that manner is called a yogī. Such a yogī devotee of the Lord engages himself twenty-four hours daily in the service of the Lord so that his whole attention is engrossed with the thoughts of the Lord in ninefold devotional service, namely hearing, chanting, remembering, worshiping, praying, becoming a voluntary servant, carrying out orders, establishing a friendly relationship, or offering all that one may possess, in the service of the Lord. By such practice of yoga, or linking up in the service of the Lord, one is recognized by the Lord Himself.
</div>
<span class="link">[[Vanisource:SB 1.9.23|SB 1.9.23, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The Personality of Godhead, who appears in the mind of the devotee by attentive devotion and meditation and by chanting of the holy name, releases the devotee from the bondage of fruitive activities at the time of his quitting the material body.</p>
</div>
<div class="purport text"><p>Yoga means concentration of the mind detached from all other subject matter. And actually such concentration is samādhi, or cent percent engagement in the service of the Lord. And one who concentrates his attention in that manner is called a yogī. Such a yogī devotee of the Lord engages himself twenty-four hours daily in the service of the Lord so that his whole attention is engrossed with the thoughts of the Lord in ninefold devotional service, namely hearing, chanting, remembering, worshiping, praying, becoming a voluntary servant, carrying out orders, establishing a friendly relationship, or offering all that one may possess, in the service of the Lord. By such practice of yoga, or linking up in the service of the Lord, one is recognized by the Lord Himself, as it is explained in the Bhagavad-gītā concerning the highest perfectional stage of samādhi. The Lord calls such a rare devotee the best amongst all the yogīs Such a perfect yogī is enabled by the divine grace of the Lord to concentrate his mind upon the Lord with a perfect sense of consciousness, and thus by chanting His holy name before quitting the body the yogī is at once transferred by the internal energy of the Lord to one of the eternal planets where there is no question of material life and its concomitant factors. In material existence a living being has to endure the material conditions of threefold miseries, life after life, according to his fruitive work. Such material life is produced by material desires only. Devotional service to the Lord does not kill the natural desires of the living being, but they are applied in the right cause of devotional service. This qualifies the desire to be transferred to the spiritual sky. General Bhīṣmadeva is referring to a particular type of yoga called bhakti-yoga, and he was fortunate enough to have the Lord directly in his presence before he quitted his material body. He therefore desired that the Lord stay before his view in the following verses.</p>
</div>
</div>
</div>

If one is able to control the mind, then he becomes real yogi, and at that time, dhyanavasthita, meditation. Dhyanavasthita tad gatena manasa pasyanti yam yoginah (SB 12.13.1). Then he sees the Paramatma always. That is perfection of yoga

2025-01-21T23:19:45Z

Premamayi:

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[[Category:Pages Needing Audio - ANURAG]]
</div>
<div id="section">
<h2>Conversations and Morning Walks</h2>
</div>
<div id="sub_section">
<h3>1975 Conversations and Morning Walks</h3>
</div>
<div class="quote">
<div class="quote_heading">
Yoga . . . actually yoga means to keep the mind fixed up, yoga indriya samyama, to control the mind and the senses. That is yoga. Then other activities. If your mind is not controlled, you are in disturbed condition, then you cannot perform it. So it is a process to control the mind. And if one is able to control the mind, then he becomes real yogī, and at that time, dhyānavasthita, meditation. Dhyānavasthita tad gatena manasa paśyanti yaṁ yoginaḥ (SB 12.13.1).
</div>

<div class="quote_link">
[[Vanisource:751218 - Morning Walk - Bombay|751218 - Morning Walk - Bombay]]
</div>
<div class="text">
Dr. Patel: Kapila, the basis of the yoga.

Prabhupāda: No, yoga is Patañjali. Aṣṭāṅga-yoga. And yoga is also there in Bhagavad-gītā.

Dr. Patel: Sāṅkhya is the goal by knowledge, and yoga is by . . .

Prabhupāda: Yoga . . . actually yoga means to keep the mind fixed up, yoga indriya samyama, to control the mind and the senses. That is yoga. Then other activities. If your mind is not controlled, you are in disturbed condition, then you cannot perform it. So it is a process to control the mind. And if one is able to control the mind, then he becomes real yogī, and at that time, dhyānavasthita, meditation. Dhyānavasthita tad gatena manasa paśyanti yaṁ yoginaḥ ([[Vanisource:SB 12.13.1|SB 12.13.1]]). Then he sees the Paramātmā always. That is perfection of yoga. (aside to passerby:) Hare Kṛṣṇa, Jaya. Jaya. Thik hai.

Dr. Patel: All the śāstras have been spoken out by Lord Kṛṣṇa in the Bhagavad-gītā totally.

Prabhupāda: Yes. That is substance. Summary of all Vedas. He says therefore, vedaiś ca sarvair aham eva vedyo ([[Vanisource:BG 15.15 (1972)|BG 15.15]]).

Dr. Patel: (some muttering in background) Hah. He said yogo apra . . . yoga can be caught and be lost also. But bhakti cannot be lost.

Indian man: What is the any question of lost? How do you get disjoined with the God?

Dr. Patel: Listen, if you are artificially joined, then you are dejoined.

Indian man: No, no. Then it is not yoga at all. Then you stop, automatically . . . (indistinct)

Dr. Patel: That is why that yoga.

Indian man: Once then you say yoga then you are entering. You are not outside it.

Dr. Patel: My . . . (indistinct) . . . there are so many types of yoga, sir, as you know.

Prabhupāda: No. Bhagavad-gītā summarizes, yoginām api sarveṣāṁ mad-gatenāntarātmanā ([[Vanisource:BG 6.47 (1972)|BG 6.47]]). That is real yogī.

Dr. Patel: Yoginām api sarveṣāṁ mad-gatenāntarātmana me yuktatamo mataḥ. That is the highest yoga.

Indian man: Yoga means karmendriya-dhāraṇām. Where is the question of yoga . . .

Dr. Patel: No, no. When the indriya-dhāraṇām is not . . . (indistinct) . . . it becomes (Hindi). Then it is faith, then yoga is there.

Prabhupāda: Yes, yoga indriya-śamanam. The result of yoga is control—mind and senses, śama, dama.

Dr. Patel: So many types of yoga. Even bhakti is called a yoga. Bhakti-yoga.

Prabhupāda: Yes, yoga. Everything is yoga which links up.
</div>
</div>
</div>

If he is properly executing this meditational yoga, he stays alone in the jungles, forests or mountains and avoids society altogether. At all times he must be convinced for whom he has become a yogi

2025-01-21T23:10:49Z

Premamayi:

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<div id="facts">
{{terms|"If he is properly executing this meditational yoga, he stays alone in the jungles, forests or mountains and avoids society altogether. At all times he must be convinced for whom he has become a yogi"}}
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[[Category:Must Be]]
[[Category:Convince]]
[[Category:Becoming a Yogi]]
[[Category:Perfection of Yoga (1972) Chapters 01 to 08]]
</div>
<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Perfection of Yoga</h3>
</div>
<div class="quote">
<div class="quote_heading">
If he is properly executing this meditational yoga, he stays alone in the jungles, forests or mountains and avoids society altogether. At all times he must be convinced for whom he has become a yogī. He does not consider himself alone because at all times the Paramātmā—Supersoul—is with him. From this we see that in modern civilization it is indeed very difficult to execute this meditational form of yoga properly.
</div>

<div class="quote_link">
[[Vanisource:PoY 5 (1972) Yoga as Body and Mind Control|Perfection of Yoga, 5]]
</div>
<div class="text">
Throughout [[Vanisource:Bhagavad-gita As It Is (1972)|Bhagavad-gītā]], Kṛṣṇa was encouraging Arjuna to fight, for he was a warrior, and fighting was his duty. Although Kṛṣṇa delineates the meditational yoga system in the Sixth Chapter, He does not stress it nor encourage Arjuna to pursue it as his path. Kṛṣṇa admits that this meditational process is very difficult:

<div class="quote_verse">
:śrī-bhaga vān uvāca
:asaṁśayaṁ mahā-bāho
:mano durnigrahaṁ calam
:abhyāsena tu kaunteya
:vairāgyeṇa ca gṛhyate
</div>

"The Blessed Lord said: O mighty-armed son of Kuntī, it is undoubtedly very difficult to curb the restless mind, but it is possible by constant practice and by detachment." ([[Vanisource:BG 6.35 (1972)|Bg. 6.35]]) Here Kṛṣṇa emphasizes practice and renunciation as ways to control the mind. But what is that renunciation? Today it is hardly possible for us to renounce anything, for we are so habituated to such a variety of material sense pleasures. Despite leading a life of uncontrolled sense indulgence, we attend yoga classes and expect to attain success. There are so many rules and regulations involved in the proper execution of yoga, and most of us can hardly give up a simple habit like smoking. In His discourse on the meditational yoga system, Kṛṣṇa proclaims that yoga cannot be properly performed by one who eats too much or eats too little. One who starves himself cannot properly perform yoga. Nor can the person who eats more than required. The eating process should be moderate, just enough to keep body and soul together; it should not be for the enjoyment of the tongue. When palatable dishes come before us, we are accustomed to take not just one of the preparations but two, three and four—and upwards. Our tongue is never satisfied. But it is not unusual in India to see a yogītake only a small spoonful of rice a day and nothing more. Nor can one execute the meditational yoga system if one sleeps too much or does not sleep sufficiently. Kṛṣṇa does not say that there is such a thing as dreamless sleep. As soon as we go to sleep, we will have a dream, although we may not remember it. In the Gītā Kṛṣṇa cautions that one who dreams too much while sleeping cannot properly execute yoga. One should not sleep more than six hours daily. Nor can one infected by insomnia, who cannot sleep at night, successfully execute yoga, for the body must be kept fit. Thus Kṛṣṇa outlines so many requirements for disciplining the body. All these requirements, however, can essentially be broken down into four basic rules: no illicit sexual connection, no intoxication, no meat-eating and no gambling. These are the four minimum regulations for the execution of any yoga system. And in this age who can refrain from these activities? We have to test ourselves accordingly to ascertain our success in yoga execution.

<div class="quote_verse">
:yogī yuñjīta satatam
:ātmānaṁ rahasi sthitaḥ
:ekākī yata-cittātmā
:nirāśīr aparigrahaḥ
</div>

"A transcendentalist should always try to concentrate his mind on the Supreme Self; he should live alone in a secluded place and should always carefully control his mind. He should be free from desires and feelings of possessiveness." ([[Vanisource:BG 6.10 (1972)|Bg. 6.10]]) From this verse we can understand that it is the duty of the yogī to always remain alone. Meditational yoga cannot be performed in an assembly, at least not according to [[Vanisource:Bhagavad-gita As It Is (1972)|Bhagavad-gītā]]. It is not possible to concentrate the mind in the meditational system upon the Supersoul except in a secluded place. In India, there are still many yogīs who assemble at the Kumba Mela. Generally they are in seclusion, but on rare occasions they come to attend special functions. In India there are still thousands of yogīs and sages, and every twelve years or so they meet in particular holy places—Allahabad, etc.—just as in America they have businessmen's conventions. The yogī, in addition to living in a secluded place, should also be free from desires and should not think that he is performing yoga to achieve some material powers. Nor should he accept gifts or favors from people. If he is properly executing this meditational yoga, he stays alone in the jungles, forests or mountains and avoids society altogether. At all times he must be convinced for whom he has become a yogī. He does not consider himself alone because at all times the Paramātmā—Supersoul—is with him. From this we see that in modern civilization it is indeed very difficult to execute this meditational form of yoga properly. Contemporary civilization in this age of Kali has actually made it impossible for us to be alone, to be desireless and to be possessionless.

The method of executing meditational yoga is further explained in considerable detail by Kṛṣṇa to Arjuna. Śrī Kṛṣṇa says:

<div class="quote_verse">
:śucau deśe pratiṣṭhāpya
:sthiram āsanam ātmanaḥ
:nāty-ucchritaṁ nāti-nīcaṁ
:cailājina-kuśottaram
</div>

:tatraikāgraṁ manaḥ kṛtvā

<div class="quote_verse">
:yata-cittendriya-kriyaḥ
:upaviśyāsane yuñjyād'
:yogam ātma-viśuddhaye
</div>

"To practice yoga, one should go to a secluded place and should lay kuśa grass on the ground and then cover it with a deerskin and a soft cloth. The seat should neither be too high nor too low and should be situated in a sacred place. The yogī should then sit on it very firmly and should practice yoga by controlling the mind and the senses, purifying the heart and fixing the mind on one point." ([[Vanisource:BG 6.11-12 (1972)|Bg. 6.11-12]]) Generally yogīs sit on tigerskin or deerskin because reptiles will not crawl on such skins to disturb their meditations. It seems that in God's creation there is a use for everything. Every grass and herb has its use and serves some function, although we may not know what it is. So in [[Vanisource:Bhagavad-gita As It Is (1972)|Bhagavad-gītā]] Kṛṣṇa has made some provision whereby the yogī doesn't have to worry about snakes. Having acquired a good sitting place in a secluded environment, the yogī begins to purify the ātmā—body, mind and soul. The yogī should not think, "Now I will try to achieve some wonderful powers." Sometimes yogīs do attain certain siddhis or powers, but these are not the purpose of yoga, and real yogīs do not exhibit them. The real yogī thinks, "I am now contaminated by this material atmosphere, so now I must purify myself."

We can quickly see that controlling the mind and body is not such an easy thing and that we cannot control them as easily as we can go to the store and purchase something. But Kṛṣṇa indicates that these rules can be easily followed when we are in Kṛṣṇa consciousness.

Of course everyone is motivated by sex life, but sex life is not actually discouraged. We have this material body, and as long as we have it, sex desire will be there. Similarly, as long as we have the body, we must eat to maintain it, and we must sleep in order to give it rest. We cannot expect to negate these activities, but the Vedic literatures do give us guidelines for regulation in eating, sleeping, mating, etc. If we at all expect success in the yoga system, we cannot allow our unbridled senses to take us down the paths of sense objects; therefore guidelines are set up. Lord Śrī Kṛṣṇa is advising that the mind can be controlled through regulation. If we do not regulate our activities, our mind will be more and more agitated. It is not that activities are to be stopped, but regulated by the mind always engaged in Kṛṣṇa consciousness. Being always engaged in some activity connected with Kṛṣṇa is actual samādhi. It is not that when one is in samādhi he doesn't eat, work, sleep or enjoy himself in any way. Rather, samādhi can be defined as executing regulated activities while absorbed in the thought of Kṛṣṇa.

<div class="quote_verse">
:asaṁyatātmanā yogo
:duṣprāpa iti me matiḥ
:vaśyātmanā tu yatatā
:śakyo 'vāptum upāyataḥ
</div>

"For one whose mind is unbridled," Kṛṣṇa further says, "self-realization is difficult work." ([[Vanisource:BG 6.36 (1972)|Bg. 6.36]])

Anyone knows that an unbridled horse is dangerous to ride. He can go in any direction at any speed, and his rider is likely to come to some harm. Insofar as the mind is unbridled, Kṛṣṇa agrees with Arjuna that the yoga system is very difficult work indeed. "But," Kṛṣṇa adds, "he whose mind is controlled and strives by right means is assured of success. That is My judgement." ([[Vanisource:BG 6.36 (1972)|Bg. 6.36]]) What is meant by "strives by right means"? One has to try to follow the four basic regulative principles as mentioned and execute his activities absorbed in Kṛṣṇa consciousness.

If one wants to engage in yoga at home, then he has to make certain that his other engagements are moderate. He cannot spend long hours of the day working hard to simply earn a livelihood. One should work very moderately, eat very moderately, gratify his senses very moderately and keep his life as free from anxiety as possible. In this way practice of yoga may be successful.

What is the sign by which we can tell that one has attained perfection in yoga? Kṛṣṇa indicates that one is situated in yoga when his consciousness is completely under his control.

<div class="quote_verse">
:yadā viniyataṁ cittam
:ātmany evāvatiṣṭhate
:nispṛhaḥ sarva-kāmebhyo
:yukta ity ucyate tadā
</div>

"When the yogī, 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." ([[Vanisource:BG 6.18 (1972)|Bg. 6.18]]) One who has attained yoga is not dependent on the dictations of his mind; rather, the mind comes under his control. Nor is the mind put out or extinguished, for it is the business of the yogī to think of Kṛṣṇa or Viṣṇu always. The yogī cannot allow his mind to go out. This may sound very difficult, but it is possible in Kṛṣṇa consciousness. When one is always engaged in Kṛṣṇa consciousness, in the service of Kṛṣṇa, then how is it possible for the mind to wander away from Kṛṣṇa? In the service of Kṛṣṇa, the mind is automatically controlled.

Nor should the yogī have any desire for material sense gratification. If one is in Kṛṣṇa consciousness, he has no desire other than Kṛṣṇa. It is not possible to become desireless. The desire for sense gratification must be overcome by the process of purification, but desire for Kṛṣṇa should be cultivated. It is simply that we have to transfer the desire. There is no question of killing desire, for desire is the constant companion of the living entity. Kṛṣṇa consciousness is the process by which one purifies his desires; instead of desiring so many things for sense gratification, one simply desires things for the service of Kṛṣṇa. For example, we may desire palatable food, but instead of preparing foodstuffs for ourselves, we can prepare them for Kṛṣṇa and offer them to Him. It is not that the action is different, but there is a transfer of consciousness from thinking of acting for my senses to thinking of acting for Kṛṣṇa. We may prepare nice milk products, vegetables, grains, fruits and other vegetarian dishes for Kṛṣṇa and then offer them to Him praying, "This material body is a lump of ignorance and the senses are a network of paths leading to death. Of all the senses the tongue is the most voracious and difficult to control. It is very difficult to conquer the tongue in this world; therefore Śrī Kṛṣṇa has given us this nice prasādam, spiritual food, to conquer the tongue. So let us take this prasādam to our full satisfaction and glorify Their Lordships Śrī-Śrī-Radha and Kṛṣṇa and in love call for the help of Lord Caitanya and Nityānanda Prabhu." In this way our karma is sacrificed, for from the very beginning we are thinking that the food is being offered to Kṛṣṇa. We should have no personal desires for the food. Kṛṣṇa is so merciful, however, that he gives us the food to eat. In this way our desire is fulfilled. When one has molded his life in such a way dovetailing his desires to Kṛṣṇa's—then it is to be understood that he has attained perfection in yoga. Simply breathing deeply and doing some exercises is not yoga as far as [[Vanisource:Bhagavad-gita As It Is (1972)|Bhagavad-gītā]] is concerned. A whole purification of consciousness is required.

In the execution of yoga, it is very important that the mind is not agitated.

<div class="quote_verse">
:yathā dīpo nivāta-stho
:neṅgate sopamā smṛtā
:yogino yata-cittasya
:yuñjato yogam ātmanaḥ
</div>

"As a lamp in a windless place does not waver, so the transcendentalist, whose mind is controlled, remains always steady in his meditation on the transcendent Self." ([[Vanisource:BG 6.19 (1972)|Bg. 6.19]]) When a candle is in a windless place, its flame remains straight and does not waver. The mind, like the flame, is susceptible to so many material desires that with the slightest agitation it will move. A little movement of the mind can change the whole consciousness. Therefore in India one seriously practicing yoga traditionally remained brahmacārī, or celibate. There are two kinds of brahmacārī; one is completely celibate and and the other is gṛhastha-brahmacārī, that is to say he has a wife, he does not associate with any other woman, and his relations with his own wife are strictly regulated. In this way, either by complete celibacy or restricted sex life, one's mind is kept from being agitated. Yet when one takes a vow to remain a complete celibate, his mind may still be agitated by sexual desire; therefore in India those practicing the traditional yoga under strict vows of celibacy are not allowed to sit alone even with a mother, sister or daughter. The mind is so fickle that the slightest suggestion can create havoc.

The yogī should have his mind trained in such a way that as soon as his mind wanders from meditation on Viṣṇu, he drags it back again. This requires a great deal of practice. One must come to know that his real happiness is in experiencing the pleasure of his transcendental senses, not the material senses. Senses are not to be sacrificed, and desires are not to be sacrificed, but there are both desires and sense satisfaction in the spiritual sphere. Real happiness is transcendental to material, sensual experience. If one is not convinced of this, he will surely be agitated and will fall down. One should therefore know that the happiness he is trying to derive from material senses is not really happiness.

Those who are actually yogīs truly enjoy, but how do they enjoy? Ramante yogino 'nante —their enjoyment is unlimited, and that unlimited enjoyment is real happiness, and such happiness is spiritual, not material. This is the real meaning of Rāma, as in the chant Hare Rāma. Rāma means enjoyment through spiritual life. Spiritual life is all pleasure, and Krṣṇa is all pleasure. We do not have to sacrifice pleasure, but we do have to enjoy it properly. A diseased man cannot enjoy life; his enjoyment of life is a false enjoyment. But when he is cured and is healthy, then he is able to enjoy. Similarly, as long as we are in the material conception of life, we are not actually enjoying ourselves but are simply becoming more and more entangled in material nature. If a sick man is not supposed to eat, his eating unrestrictedly actually kills him. Similarly, the more we increase material enjoyment, the more we become entangled in this world and the more difficult it becomes to get free from the material entrapment. All of the systems of yoga are meant to disentangle the conditioned soul from this entrapment, to transfer him from the false enjoyment of material things to the actual enjoyment of Krṣṇa consciousness. Śrī Kṛṣṇa says:

<div class="quote_verse">
:yatroparamate cittaṁ
:niruddhaṁ yoga-sevayā
:yatra caivātmanātmānaṁ
:paśyann ātmani tuṣyati
</div>

:sukham ātyantikaṁ yat tad

<div class="quote_verse">
:buddhi-grāhyam atīndriyam
:vetti yatra na caivāyaṁ
:sthitaś calati tattvataḥ
</div>

:yaṁ labdhvā cāparaṁ lābhaṁ

<div class="quote_verse">
:manyate nādhikaṁ tataḥ
:yasmin sthito na duḥkhena
:guruṇāpi vicālyate
</div>

:taṁ vidyād duḥkha-saṁyoga-

<div class="quote_verse">
:viyogaṁ yoga-saṁjñitam

"The stage of perfection is called trance, or samādhi, when 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 greatest difficulty. This indeed is actual freedom from all miseries arising from material contact." ([[Vanisource:BG 6.20-23 (1972)|Bg. 6.20-23]]) One form of yoga may be difficult and another may be easy, but in all cases one must purify his existence to the conception of Krṣṇa conscious enjoyment. Then one will be happy.

:yadā hi nendriyārtheṣu
:na karmasv anuṣajjate
:sarva-saṅkalpa-sannyāsī
:yogārūḍhas tadocyate
</div>

:uddhared ātmanātmānaṁ

<div class="quote_verse">
:nātmānam avasādayet
:ātmaiva hy ātmano bandhur
:ātmaiva ripur ātmanaḥ
</div>

"A person is said to have attained to yoga when, having renounced all material desires, he neither acts for sense gratification nor engages in fruitive activities. A man must elevate himself by his own mind, not degrade himself. The mind is the friend of the conditioned soul, and his enemy as well." ([[Vanisource:BG 6.4 (1972)|Bg. 6.4-5]]) We have to raise ourselves to the spiritual standard by ourselves. In this sense I am my own friend and I am my own enemy. The opportunity is ours. There is a very nice verse by Cāṇakya Paṇḍit: "No one is anyone's friend, no one is anyone's enemy. It is only by behavior that one can understand who is his friend and who is his enemy." No one is born our enemy, and no one is born our friend. These roles are determined by mutual behavior. As we have dealings with others in ordinary affairs, in the same way the individual has dealings with himself. I may act as my own friend or as an enemy. As a friend, I can understand my position as spirit soul and, seeing that somehow or other I have come into contact with material nature, try to get free from material entanglement by acting in such a way as to disentangle myself. In this case I am my friend. But if even after getting this opportunity I do not take it, then I should be considered my own worst enemy.

<div class="quote_verse">
:bandhur ātmātmanas tasya
:yenātmaivātmanā jitaḥ
:anātmanas tu śatrutve
:vartetātmaiva śatru-vat
</div>

"For him who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, his very mind will be the greatest enemy." ([[Vanisource:BG 6.6 (1972)|Bg. 6.6]]) How is it possible for one to become his own friend? This is explained here; ātmā means mind, body and soul. When we speak of ātmā, insofar as we are in the bodily conception, we refer to the body. However, when we transcend the bodily conception and rise to the mental platform, ātmā refers to the mind. But actually when we are situated on the truly spiritual platform, then ātmā refers to the soul. In actuality we are pure spirit. In this way, according to one's spiritual development, the meaning of the word ātmā differs. As far as the Nirukti Vedic Dictionary is concerned, ātmā refers to body, mind and soul. However, in this verse of [[Vanisource:Bhagavad-gita As It Is (1972)|Bhagavad-gītā]], ātmā refers to mind.

If, through yoga, the mind can be trained, then the mind is our friend. But if the mind is left untrained, then there is no possibility of leading a successful life. For one who has no idea of spiritual life, the mind is the enemy. If one thinks that he is simply the body, his mind will not be working for his benefit; it will simply be acting to serve the gross body and to further condition the living entity and entrap him in material nature. If, however, one understands one's position as spirit soul apart from the body, the mind can be a liberating factor. In itself, the mind has nothing to do, it is simply waiting to be trained, and it is best trained through association. Desire is the function of the mind, and one desires according to his association; so if the mind is to act as friend, there must be good association.

The best association is a sadhu, that is, a Krṣṇa conscious person or one who is striving for spiritual realization. There are those who are striving for temporary things (asat). Matter and the body are temporary, and if one only engages himself for bodily pleasure, he is conditioned by temporary things. But if he engages himself in self-realization, then he is engaged in something permanent (sat). Obviously if one is intelligent he will associate with those who are trying to elevate themselves to the platform of self-realization through one of the various forms of yoga. The result will be that those who are sadhu, or realized, will be able to sever his attachment to material association. This is the great advantage to good association. For instance, Krṣṇa speaks [[Vanisource:Bhagavad-gita As It Is (1972)|Bhagavad-gītā]] to Arjuna just to cut off his attachment to this material affection. Because Arjuna is attracted to things that are impeding the execution of his own duty, Krṣṇa severs these things. To cut something, a sharp instrument is required; and to cut the mind from its attachments, sharp words are often required. The sadhu or teacher shows no mercy in using sharp words to sever the student's mind from material attractions. By speaking the truth uncompromisingly, he is able to sever the bondage. For example, at the very beginning of [[Vanisource:Bhagavad-gita As It Is (1972)|Bhagavad-gītā]] Krṣṇa speaks sharply to Arjuna by telling him that although he speaks like a learned man, he is actually fool number one. If we actually want detachment from this material world, we should be prepared to accept such cutting words from the spiritual master. Compromise and flattery have no effect where strong words are required.

In [[Vanisource:Bhagavad-gita As It Is (1972)|Bhagavad-gītā]] the material conception of life is condemned in so many places. One who thinks the country in which he is born is worshipable, or one who goes to holy places and yet ignores the sadhus there, is likened unto an ass. As an enemy is always thinking of doing harm, so the untrained mind will drag one deeper and deeper into material entanglement. Conditioned souls struggle very hard with the mind and with the other senses. Since the mind directs the other senses, it is of utmost importance to make the mind the friend.

<div class="quote_verse">
:jitātmanaḥ praśāntasya
:paramātmā samāhitaḥ
:śītoṣṇa-sukha-duḥkheṣu
:tathā mānāpamānayoḥ
</div>

"For one who has conquered the mind, the Supersoul is already reached, for he has attained tranquility. To such a man happiness and distress, heat and cold, honor and dishonor are all the same." ([[Vanisource:BG 6.7 (1972)|Bg. 6.7]]) By training the mind, one actually attains tranquility, for the mind is always dragging us over nonpermanent things, just as an unbridled horse will pull a chariot on a perilous course. Although we are permanent and eternal, somehow or other we have become attracted to nonpermanent things. But the mind can be easily trained if it is simply fixed on Krṣṇa. Just as when a fort is safe when it is defended by a great general, if Krṣṇa is placed in the fort of the mind, there will be no possibility of the enemy entering. Material education, wealth and power will not help one to control the mind. A great devotee prays, "When will I be able to think of You constantly? My mind is always dragging me about, but as soon as I am able to fix my mind on the lotus feet of Krṣṇa, it becomes clear." When the mind is clear, it is possible to meditate on the Supersoul. The Paramātmā, or Supersoul, is always seated within the heart along with the individual soul. The yoga system involves concentrating the mind and focusing it on the Paramātmā or Supersoul seated within the heart. The above quoted verse from [[Vanisource:Bhagavad-gita As It Is (1972)|Bhagavad-gītā]] indicates that one who has conquered the mind and has overcome all attachment to nonpermanent things can be absorbed in thought of the Paramātmā. One so absorbed becomes free from all duality and false designations.
</div>
</div>
</div>

Here it is authoritative statement that no one can become a yogi unless he renounces the desire for sense gratification. This is the first condition

2025-01-21T22:10:54Z

Premamayi:

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</div>
<div id="section">
<h2>Lectures</h2>
</div>
<div id="sub_section">
<h3>Bhagavad-gita As It Is Lectures</h3>
</div>
<div class="quote">
<div class="quote_heading">
In the beginning, first of all we shall speak in this chapter, Lord Kṛṣṇa will teach you what is yoga system. Therefore in the beginning Kṛṣṇa says that no one can become a yogī unless he renounces the desire for sense gratification. So anyone who is indulging in sense gratification, he's a nonsense. He's not a yogī. He cannot be a yogī. Yoga system is strictly celibacy, no sex life. That is yoga system. No one can become a yogī if he indulges in sex life. The so-called yogīs come to your country and say: "Yes, whatever you like you can do. You meditate, I give you some mantra." These are all nonsense. Here it is authoritative statement that no one can become a yogī unless he renounces the desire for sense gratification. This is the first condition.
</div>

<div class="quote_link">
[[Vanisource:690214 - Lecture BG 06.02-5 - Los Angeles|690214 - Lecture BG 06.02-5 - Los Angeles]]
</div>
<div class="text">
If there is any disease, you can spend any amount to cure. Similarly, we, at the present moment in the conditioned state of material existence, we are separated from God. Therefore we are so much reluctant to speak of God, to understand about God, our relationship with God. We think it is simply waste of time.

In this meeting, everyone knows that this temple, Kṛṣṇa consciousness temple, is speaking of God. Or any church. People are not very much interested. They think it is a kind of, what is called, recreation, in the name of spiritual advancement; otherwise it is simply waste of time. Better this time could be used for earning some money or enjoying in a club or in a restaurant—sense enjoyment.

So detraction from God means sense enjoyment. Those who are too much addicted to sense enjoyment, they are not, I mean to say, eligible for yoga system. Yoga system is not that, that you go on doing all nonsense in sense gratification and simply sit down meditation. This is simply colossal hoax. It has no meaning. Yoga system first is to sense . . . controlling the sense: yama, niyama. There are eight different stages of practicing yoga: yama, niyama, āsana, dhyāna, dhāraṇā, prāṇāyāma, pratyāhāra, samādhi.

So in the beginning, first of all we shall speak in this chapter, Lord Kṛṣṇa will teach you what is yoga system. Therefore in the beginning Kṛṣṇa says that no one can become a yogī unless he renounces the desire for sense gratification. So anyone who is indulging in sense gratification, he's a nonsense. He's not a yogī. He cannot be a yogī.

Yoga system is strictly celibacy, no sex life. That is yoga system. No one can become a yogī if he indulges in sex life. The so-called yogīs come to your country and say: "Yes, whatever you like you can do. You meditate, I give you some mantra." These are all nonsense. Here it is authoritative statement that no one can become a yogī unless he renounces the desire for sense gratification. This is the first condition.
</div>
</div>
</div>

For one who has not controlled his senses, going to the forest to become a so-called yogi is meaningless

2025-01-19T18:19:48Z

Premamayi:

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<div id="facts">
{{terms|"For one who has not controlled his senses, going to the forest to become a so-called yogi is meaningless"}}
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[[Category:Srimad-Bhagavatam, Canto 05 Chapter 01 Purports - The Activities of Maharaja Priyavrata]]
[[Category:Srimad Bhagavatam, Canto 05 Purports]]
</div>
<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_5" class="sub_section" sec_index="5" parent="Srimad-Bhagavatam" text="SB Canto 5"><h3>SB Canto 5</h3>
</div>
<div id="SB5117_1" class="quote" parent="SB_Canto_5" book="SB" index="18" link="SB 5.1.17" link_text="SB 5.1.17">
<div class="heading">For one who has not controlled his senses, going to the forest to become a so-called yogī is meaningless. Because his uncontrolled mind and senses are going with him, he cannot achieve anything, even by giving up household life and staying in the forest.
</div>
<span class="link">[[Vanisource:SB 5.1.17|SB 5.1.17, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Even if he goes from forest to forest, one who is not self-controlled must always fear material bondage because he is living with six co-wives—the mind and knowledge-acquiring senses. Even householder life, however, cannot harm a self-satisfied, learned man who has conquered his senses.</p>
</div>
<div class="purport text"><p>Śrīla Narottama dāsa Ṭhākura has sung, gṛhe vā vanete thāke, 'hā gaurāṅga' bale ḍāke: whether one is situated in the forest or at home, if he is engaged in the devotional service of Lord Caitanya, he is a liberated person. Here this is also repeated. For one who has not controlled his senses, going to the forest to become a so-called yogī is meaningless. Because his uncontrolled mind and senses are going with him, he cannot achieve anything, even by giving up household life and staying in the forest. Formerly many mercantile men from the up-country of India used to go to Bengal, and thus there is a familiar saying, "If you go to Bengal, your fortune will go with you." Our first concern, therefore, should be to control the senses, and since the senses cannot be controlled unless engaged in the devotional service of the Lord, our most important duty is to engage the senses in devotional service. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate: ([[Vanisource:CC Madhya 19.170|CC Madhya 19.170]]) bhakti means engagement of the purified senses in the service of the Lord.</p>
<p>Herein Lord Brahmā indicates that instead of going to the forest with uncontrolled senses, it is better and more secure to engage the senses in the service of the Lord. Even household life can do no harm to a self-controlled person acting in this way; it cannot force him into material bondage. Śrīla Rūpa Gosvāmī has further enunciated this position:</p>
:īhā yasya harer dāsye
:karmaṇā manasā girā
:nikhilāsv apy avasthāsu
:jīvan-muktaḥ sa ucyate
<p>"Regardless of one's circumstances, if one fully engages his activities, mind and words in the devotional service of the Lord, he should be understood to be a liberated person." Śrīla Bhaktivinoda Ṭhākura was a responsible officer and a householder, yet his service to the cause of expanding the mission of Lord Caitanya Mahāprabhu is unique. Śrīla Prabodhānanda Sarasvatī Ṭhākura says, durdāntendriya-kāla-sarpa-paṭalī protkhāta-daṁṣṭrāyate. The sense organs are certainly our greatest enemies, and they are therefore compared to venomous serpents. However, if a venomous serpent is bereft of its poison fangs, it is no longer fearful. Similarly, if the senses are engaged in the service of the Lord, there is no need to fear their activities.</p>
</div>
</div>
</div>

By seeing the Lord during arati, by offering bhoga and by constantly thinking of the form of the Deity, one becomes a first-class yogi. This is the best process of yoga

2025-01-18T18:10:41Z

Premamayi:

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{{terms|"By seeing the Lord during arati, by offering bhoga and by constantly thinking of the form of the Deity, one becomes a first-class yogi. This is the best process of yoga"}}
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[[Category:Srimad-Bhagavatam, Canto 06 Chapter 02 Purports - Ajamila Delivered by the Visnudutas]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
</div>
<div id="SB6241_0" class="quote" parent="SB_Canto_6" book="SB" index="99" link="SB 6.2.41" link_text="SB 6.2.41">
<div class="heading">In every temple there is a transcendental form of the Lord, and one may easily think of this form. By seeing the Lord during ārati, by offering bhoga and by constantly thinking of the form of the Deity, one becomes a first-class yogī. This is the best process of yoga.
</div>
<span class="link">[[Vanisource:SB 6.2.41|SB 6.2.41, Translation and Purport]]:
</span><div style="display: inline;" class="trans text"><p style="display: inline;">Ajāmila fully engaged in devotional service. Thus he detached his mind from the process of sense gratification and became fully absorbed in thinking of the form of the Lord.</p>
</div>
<div class="purport text"><p>If one worships the Deity in the temple, one's mind will naturally be absorbed in thought of the Lord and His form. There is no distinction between the form of the Lord and the Lord Himself. Therefore bhakti-yoga is the most easy system of yoga. Yogīs try to concentrate their minds upon the form of the Supersoul, Viṣṇu, within the heart, but this same objective is easily achieved when one's mind is absorbed in the Deity worshiped in the temple. In every temple there is a transcendental form of the Lord, and one may easily think of this form. By seeing the Lord during ārati, by offering bhoga and by constantly thinking of the form of the Deity, one becomes a first-class yogī. This is the best process of yoga, as confirmed by the Supreme Personality of Godhead in Bhagavad-gītā (6.47):</p>
:yoginām api sarveṣāṁ
:mad-gatenāntarātmanā
:śraddhāvān bhajate yo māṁ
:sa me yuktatamo mataḥ
<p>"Of all yogīs, 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." The first-class yogī is he who controls his senses and detaches himself from material activities by always thinking of the form of the Lord.</p>
</div>
</div>
</div>

A devotee can immediately become a perfect yogi because he practices keeping Krsna constantly within the core of his heart. This is another way to practice yoga easily

2025-01-17T16:34:22Z

Premamayi:

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{{terms|"A devotee can immediately become a perfect yogī because he practices keeping Kṛṣṇa constantly within the core of his heart. This is another way to practice yoga easily"}}
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[[Category:Srimad-Bhagavatam, Canto 07 Chapter 15 Purports - Instructions for Civilized Human Beings]]
[[Category:Srimad Bhagavatam, Canto 07 Purports]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 7</h3>
</div>
<div class="quote">
<div class="quote_heading">
"Of all yogīs, 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." A devotee can immediately become a perfect yogī because he practices keeping Kṛṣṇa constantly within the core of his heart. This is another way to practice yoga easily.
</div>

<div class="quote_link">
[[Vanisource:SB 7.15.32-33|SB 7.15.32-33, Translation and Purport]]
</div>
<div class="quote_translation">
While continuously staring at the tip of the nose, a learned yogī practices the breathing exercises through the technical means known as pūraka, kumbhaka and recaka—controlling inhalation and exhalation and then stopping them both. In this way the yogī restricts his mind from material attachments and gives up all mental desires. As soon as the mind, being defeated by lusty desires, drifts toward feelings of sense gratification, the yogī should immediately bring it back and arrest it within the core of his heart.
</div>
<div class="text">
The practice of yoga is concisely explained herein. When this practice of yoga is perfect, one sees the Supersoul, the Paramātmā feature of the Supreme Personality of Godhead, within the core of one's heart. However, in Bhagavad-gītā ([[Vanisource:BG 6.47 (1972)|BG 6.47]]) the Supreme Lord says:

<div class="quote_verse">
:yoginām api sarveṣām
:mad-gatenāntarātmanā
:śraddhāvān bhajate yo māṁ
:sa me yuktatamo mataḥ
</div>

"Of all yogīs, 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." A devotee can immediately become a perfect yogī because he practices keeping Kṛṣṇa constantly within the core of his heart. This is another way to practice yoga easily. The Lord says:

<div class="quote_verse">
:man-manā bhava mad-bhakto
:mad-yājī māṁ namaskuru
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"Always think of Me and become My devotee. Worship Me and offer your homage unto Me." ([[Vanisource:BG 18.65 (1972)|BG 18.65]]) If one practices devotional service by always keeping Kṛṣṇa within the core of his heart (man-manāḥ), he immediately becomes a first-class yogī. Furthermore, keeping Kṛṣṇa within the mind is not a difficult task for the devotee. For an ordinary man in the bodily concept of life, the practice of yoga may be helpful, but one who immediately takes to devotional service can immediately become a perfect yogī without difficulty.
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