View source for To attain true, eternal happiness, which comes only after the dissipation of material bondage, is the real benefit for the soul. Any path that does not lead the soul to strive for this supreme goal - eternal transcendental bliss - is considered useless

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[[Category:Attain]]
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[[Category:Eternal Happiness]]
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[[Category:Material Bondage]]
[[Category:Real Benefit]]
[[Category:Souls]]
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[[Category:Does Not]]
[[Category:Leading]]
[[Category:Striving]]
[[Category:Supreme Goal]]
[[Category:Transcendental Bliss]]
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[[Category:Useless]]
[[Category:Pages Needing Audio - SHARMISTHA]]
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<h2>Other Books by Srila Prabhupada</h2>
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<h3>Renunciation Through Wisdom</h3>
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To attain true, eternal happiness, which comes only after the dissipation of material bondage, is the real benefit for the soul. Thus any path that does not lead the soul to strive for this supreme goal—eternal transcendental bliss—is considered useless. When eternal bliss is the goal of ritualistic activities (karma-kāṇḍa), then they are transformed into karma-yoga.
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[[Vanisource:RTW 1.9|Renunciation Through Wisdom, 1.9]]
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Human beings are divided into two categories: the law-abiders and the law-breakers. Those who care only about satisfying their senses and do not submit to discipline and law are like animals, completely uncontrolled. Whether such an uncontrolled person is cultured or uncultured, educated or uneducated, weak or strong, his actions are always bestial. Their can never benefit anyone.

The law-abiding human beings are further divided into three groups: the karmīs, or fruitive workers, the jñānīs, or knowledge-seekers, and the bhaktas, or devotees. The karmīs are divided into two sections: the sakāma-karmīs, or fruitive workers who want to enjoy the results of their labor, and the naiṣkāma-karmīs, who renounce the fruits of action. The sakāma-karmīs are greedy after insignificant, transient happiness. They make progress in their mundane activities and enjoy the heavenly planets in the life hereafter, but all that enjoyment is temporary. Therefore the soul's real benefit evades them.

To attain true, eternal happiness, which comes only after the dissipation of material bondage, is the real benefit for the soul. Thus any path that does not lead the soul to strive for this supreme goal—eternal transcendental bliss—is considered useless. When eternal bliss is the goal of ritualistic activities (karma-kāṇḍa), then they are transformed into karma-yoga. Through the practice of karma-yoga, the heart is purified of material contamination and one gains knowledge of the Absolute. Thereafter one becomes situated in meditation on the Absolute, and finally one attains bhakti, pure devotional service. In the process of karma-kāṇḍa, it is recommended that one renounce physical pleasures for a time; so a karmī may sometimes be called an ascetic. Yet however much penance a karmī may perform, ultimately this penance is another form of sensual enjoyment, since that is its ultimate goal. The demons also perform penance to increase their powers, but it is all simply to enjoy their senses. Once the living entity can transcend the stage of hankering after sensual pleasures, he comes easily to the stage of karma-yoga, which is in all respects good. Only such a person can benefit society.

The spiritual progress the karma-yogī makes in this lifetime remains intact, and he continues in his next life from that point. In the Bhagavad-gītā ([[Vanisource:BG 6.43|6.43]]), Lord Kṛṣṇa comments, "On taking such a birth, he revives the divine consciousness of his previous life, and he again tries to make further progress in order to achieve complete success, O son of Kuru." In his next life the unsuccessful yogī may be born in the family of a pious brāhmaṇa or wealthy merchant. When we talk of failure in yoga, we refer karma-yogīs, dhyāna-yogīs, and jñāna-yogīs. Among the followers of these paths, the karma-yogī is closest to becoming a pure devotee, since he has dedicated his activities to the Supreme Lord's service. Gradually, acting in this manner, he becomes a bhakta-yogī. Such a yogī is in the highest order, and he is fit to instruct all other yogīs.

In the Bhagavad-gītā ([[Vanisource:BG 6.47|6.47]]) Lord Kṛṣṇa says,

And of all yogīs, the one with great faith who always abides in Me, thinks of Me within himself, and renders transcendental loving service to Me—he is the most intimately united with Me in yoga and is the highest of all. That is My opinion.

The fruitive workers cannot be counted among the yogīs. The actual yogīs are the karma-yogīs, the jñāna-yogīs, the aṣṭāṅga-yogīs, and the bhakti-yogīs. Factually they are the same, although named differently. The yogic process is like a ladder one ascends gradually toward the final goal of the Absolute Truth. Niṣkāma-karma, or renunciation of the fruits of one's labor, is the first step on this ladder. When knowledge and austerity are added to it, it becomes jñāna-yoga, the second step in this ladder. And when meditation on the Supreme is added to jñāna-yoga, the third step is reached, namely aṣṭāṅga-yoga. Finally, when loving devotional service to the Supreme Lord is practiced along with aṣṭāṅga-yoga, it is transformed into bhakti-yoga. This entire successive process is yoga. For an exact and clear delineation of the subject of yoga, all four steps need to be explained separately. Those who desire the best for humanity take to the path of yoga. The process for progressing in yoga requires, first, determination and strict execution of discipline at each stage. When a person is firmly situated at one stage, he then has to relinquish attachment and adherence to the practices of that stage in order to elevate himself to the next higher stage. Those who cannot reach the top for some reason and get stuck at any one of the four stages acquire the designation of that particular stage. Thus there are karma-yogīs, jñāna-yogīs, aṣṭāṅga-yogīs, and bhakta-yogīs. Lord Kṛṣṇa instructs Arjuna that one who renders loving devotional service to Him, the Supreme Lord, is the highest among all yogīs, and that Arjuna should thus strive to become such a bhakti-yogī.
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