View source for Meditating (SB cantos 1 - 3)

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[[Category:Meditating|1]]
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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="SB111_0" class="quote" parent="SB_Canto_1" book="SB" index="1" link="SB 1.1.1" link_text="SB 1.1.1">
<span class="link">[[Vanisource:SB 1.1.1|SB 1.1.1, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">O my Lord, Śrī Kṛṣṇa, son of Vasudeva, O all-pervading Personality of Godhead, I offer my respectful obeisances unto You. I meditate upon Lord Śrī Kṛṣṇa because He is the Absolute Truth and the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes. He is directly and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahmājī, the original living being. By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. I therefore meditate upon Him, Lord Śrī Kṛṣṇa, who is eternally existent in the transcendental abode, which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth.</p>
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<div id="SB111_1" class="quote" parent="SB_Canto_1" book="SB" index="1" link="SB 1.1.1" link_text="SB 1.1.1">
<span class="link">[[Vanisource:SB 1.1.1|SB 1.1.1, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In Bhagavad-gītā, in many places, the Lord asserts Himself to be the original Personality of Godhead, and this is confirmed by Arjuna, and also by great sages like Nārada, Vyāsa, and many others. In the Padma Purāṇa, it is also stated that out of the innumerable names of the Lord, the name of Kṛṣṇa is the principal one. Vāsudeva indicates the plenary portion of the Personality of Godhead, and all the different forms of the Lord, being identical with Vāsudeva, are indicated in this text. The name Vāsudeva particularly indicates the divine son of Vasudeva and Devakī. Śrī Kṛṣṇa is always meditated upon by the paramahaṁsas, who are the perfected ones among those in the renounced order of life.</p>
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<div id="SB111_2" class="quote" parent="SB_Canto_1" book="SB" index="1" link="SB 1.1.1" link_text="SB 1.1.1">
<span class="link">[[Vanisource:SB 1.1.1|SB 1.1.1, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">According to the Vedic literature, Brahmā is the creator of this universe. Yet he had to meditate to get inspiration for such creation. Therefore, neither Brahmā nor the sun is  the ultimate creator. It is stated in this śloka that Brahmā was taught Vedic knowledge by the Personality of Godhead. One may argue that Brahmā, being the original living being, could not be inspired because there was no other being living at that time. Herein it is stated that the Supreme Lord inspired the secondary creator, Brahmā, in order that Brahmā could carry out his creative functions. So, the supreme intelligence behind all creations is the Absolute Godhead, Śrī Kṛṣṇa. In Bhagavad-gītā, Lord Śrī Kṛṣṇa states that it is He only who superintends the creative energy, prakṛti, which constitutes the totality of matter. Therefore, Śrī Vyāsadeva does not worship Brahmā, but the Supreme Lord, who guides Brahmā in his creative activities.</p>
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<div id="SB111_3" class="quote" parent="SB_Canto_1" book="SB" index="1" link="SB 1.1.1" link_text="SB 1.1.1">
<span class="link">[[Vanisource:SB 1.1.1|SB 1.1.1, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">These two words distinguish the Supreme Lord from all the other living entities. No other living entity is either abhijñaḥ or svarāṭ. That is, no one is either fully cognizant or fully independent. Even Brahmā has to meditate upon the Supreme Lord in order to create. Then what to speak of great scientists like Einstein! The brains of such a scientist are certainly not the products of any human being. Scientists cannot manufacture such a brain, and what to speak of foolish atheists who defy the authority of the Lord? Even Māyāvādī impersonalists who flatter themselves that they can become one with the Lord are neither abhijñaḥ or svarāṭ. Such impersonalists undergo severe austerities to acquire knowledge to become one with the Lord. But ultimately they become dependent on some rich disciple who supplies them with money to build monasteries and temples.</p>
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<div id="SB1331_4" class="quote" parent="SB_Canto_1" book="SB" index="87" link="SB 1.3.31" link_text="SB 1.3.31">
<span class="link">[[Vanisource:SB 1.3.31|SB 1.3.31, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">So we have to accept the living being's presence by the presence of his gross body. Similarly, those who want to see the Lord with their present material eyes or with the material senses are advised to meditate on the gigantic external feature called the virāṭ-rūpa. For instance, when a particular gentleman goes in his car, which can be seen very easily, we identify the car with the man within the car. When the President goes out in his particular car, we say, "There is the President." For the time being we identify the car with the President. Similarly, less intelligent men who want to see God immediately without necessary qualification are shown first the gigantic material cosmos as the form of the Lord, although the Lord is within and without. The clouds in the sky and the blue of the sky are better appreciated in this connection.</p>
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<div id="SB1615_5" class="quote" parent="SB_Canto_1" book="SB" index="186" link="SB 1.6.15" link_text="SB 1.6.15">
<span class="link">[[Vanisource:SB 1.6.15|SB 1.6.15, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">After that, under the shadow of a banyan tree in an uninhabited forest I began to meditate upon the Supersoul situated within, using my intelligence, as I had learned from liberated souls.</p>
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<div id="SB1615_6" class="quote" parent="SB_Canto_1" book="SB" index="186" link="SB 1.6.15" link_text="SB 1.6.15">
<span class="link">[[Vanisource:SB 1.6.15|SB 1.6.15, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">One should not meditate according to one's personal whims. One should know perfectly well from the authoritative sources of scriptures through the transparent medium of a bona fide spiritual master and by proper use of one's trained intelligence for meditating upon the Supersoul dwelling within every living being. This consciousness is firmly developed by a devotee who has rendered loving service unto the Lord by carrying out the orders of the spiritual master. Śrī Nāradajī contacted bona fide spiritual masters, served them sincerely and got enlightenment rightly. Thus he began to meditate.</p>
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<div id="SB1616_7" class="quote" parent="SB_Canto_1" book="SB" index="187" link="SB 1.6.16" link_text="SB 1.6.16">
<span class="link">[[Vanisource:SB 1.6.16|SB 1.6.16, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">As soon as I began to meditate upon the lotus feet of the Personality of Godhead with my mind transformed in transcendental love, tears rolled down my eyes, and without delay the Personality of Godhead Śrī Kṛṣṇa appeared on the lotus of my heart.</p>
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<div id="SB1635_8" class="quote" parent="SB_Canto_1" book="SB" index="206" link="SB 1.6.35" link_text="SB 1.6.35">
<span class="link">[[Vanisource:SB 1.6.35|SB 1.6.35, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Yoga aims at controlling the senses. By practice of the mystic process of bodily exercise in sitting, thinking, feeling, willing, concentrating, meditating and at last being merged into transcendence, one can control the senses. The senses are considered like venomous serpents, and the yoga system is just to control them. On the other hand, Nārada Muni recommends another method for controlling the senses in the transcendental loving service of Mukunda, the Personality of Godhead. By his experience he says that devotional service to the Lord is more effective and practical than the system of artificially controlling the senses. In the service of the Lord Mukunda, the senses are transcendentally engaged. Thus there is no chance of their being engaged in sense satisfaction.</p>
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<div id="SB173_9" class="quote" parent="SB_Canto_1" book="SB" index="212" link="SB 1.7.3" link_text="SB 1.7.3">
<span class="link">[[Vanisource:SB 1.7.3|SB 1.7.3, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">In that place, Śrīla Vyāsadeva, in his own āśrama, which was surrounded by berry trees, sat down to meditate after touching water for purification.</p>
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<div id="SB1819_10" class="quote" parent="SB_Canto_1" book="SB" index="284" link="SB 1.8.19" link_text="SB 1.8.19">
<span class="link">[[Vanisource:SB 1.8.19|SB 1.8.19, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">For less intelligent men there must be such things as temples, mosques or churches so that they may begin to recognize the authority of the Lord and hear about Him from authorities in such holy places. For less intelligent men, this beginning of spiritual life is essential, and only foolish men decry the establishment of such places of worship, which are required to raise the standard of spiritual attributes for the mass of people. For less intelligent persons, bowing down before the authority of the Lord, as generally done in the temples, mosques or churches, is as beneficial as it is for the advanced devotees to meditate upon Him by active service.</p>
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<div id="SB1930_11" class="quote" parent="SB_Canto_1" book="SB" index="346" link="SB 1.9.30" link_text="SB 1.9.30">
<span class="link">[[Vanisource:SB 1.9.30|SB 1.9.30, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">He who meditates on the Supreme Personality of Godhead, his mind constantly engaged in remembering Me, undeviated from the path, he, O Pārtha (Arjuna), is sure to reach Me.</p>
<p>9: One should meditate upon the Supreme Person as the one who knows everything, as He who is the oldest, who is the controller, who is smaller than the smallest, who is the maintainer of everything, who is beyond all material conception, who is inconceivable, and who is always a person. He is luminous like the sun and, being transcendental, is beyond this material nature.</p>
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<div id="SB1941_12" class="quote" parent="SB_Canto_1" book="SB" index="357" link="SB 1.9.41" link_text="SB 1.9.41">
<span class="link">[[Vanisource:SB 1.9.41|SB 1.9.41, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">So in that great assembly, Lord Śrī Kṛṣṇa was the cynosure of neighboring eyes. Everyone wanted to see Lord Kṛṣṇa, and everyone wanted to pay his humble respects to the Lord. Bhīṣmadeva remembered all this and was glad that his worshipful Lord, the Personality of Godhead, was present before him in His actual formal presence. So to meditate on the Supreme Lord is to meditate on the activities, form, pastimes, name and fame of the Lord. That is easier than what is imagined as meditation on the impersonal feature of the Supreme. In the Bhagavad-gītā (12.5) it is clearly stated that to meditate upon the impersonal feature of the Supreme is very difficult. It is practically no meditation or simply a waste of time because very seldom is the desired result obtained. The devotees, however, meditate upon the Lord's factual form and pastimes, and therefore the Lord is easily approachable by the devotees.</p>
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<div id="SB1942_13" class="quote" parent="SB_Canto_1" book="SB" index="358" link="SB 1.9.42" link_text="SB 1.9.42">
<span class="link">[[Vanisource:SB 1.9.42|SB 1.9.42, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Now I can meditate with full concentration upon that one Lord, Śrī Kṛṣṇa, now present before me because now I have transcended the misconceptions of duality in regard to His presence in everyone's heart, even in the hearts of the mental speculators. He is in everyone's heart. The sun may be perceived differently, but the sun is one.</p>
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<div id="SB11131_14" class="quote" parent="SB_Canto_1" book="SB" index="427" link="SB 1.11.31" link_text="SB 1.11.31">
<span class="link">[[Vanisource:SB 1.11.31|SB 1.11.31, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">She must decorate herself with ornaments and good dress and should always be present before the husband in a happy and joyous mood. The queens of Lord Kṛṣṇa were all in meditation, thinking of the Lord's absence, and were always meditating upon Him. The Lord's devotees cannot live for a moment without meditating on the Lord, and what to speak of the queens, who were all goddesses of fortune incarnated as queens in the pastimes of the Lord at Dvārakā. They can never be separated from the Lord, either by presence or by trance. The gopīs at Vṛndāvana could not forget the Lord when the Lord was away in the forest cow herding. When the Lord boy Kṛṣṇa was absent from the village, the gopīs at home used to worry about Him traversing the rough ground with His soft lotus feet. By thinking thus, they were sometimes overwhelmed in trance and mortified in the heart. Such is the condition of the pure associates of the Lord.</p>
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<div id="SB11546_15" class="quote" parent="SB_Canto_1" book="SB" index="615" link="SB 1.15.46" link_text="SB 1.15.46">
<span class="link">[[Vanisource:SB 1.15.46|SB 1.15.46, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">They all had performed all the principles of religion and as a result rightly decided that the lotus feet of the Lord Śrī Kṛṣṇa are the supreme goal of all. Therefore they meditated upon His feet without interruption.</p>
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<div id="SB1154748_16" class="quote" parent="SB_Canto_1" book="SB" index="616" link="SB 1.15.47-48" link_text="SB 1.15.47-48">
<span class="link">[[Vanisource:SB 1.15.47-48|SB 1.15.47-48, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Thus by pure consciousness due to constant devotional remembrance, they attained the spiritual sky, which is ruled over by the Supreme Nārāyaṇa, Lord Kṛṣṇa. This is attained only by those who meditate upon the one Supreme Lord without deviation. This abode of the Lord Śrī Kṛṣṇa, known as Goloka Vṛndāvana, cannot be attained by persons who are absorbed in the material conception of life. But the Pāṇḍavas, being completely washed of all material contamination, attained that abode in their very same bodies.</p>
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<div id="SB11816_17" class="quote" parent="SB_Canto_1" book="SB" index="707" link="SB 1.18.16" link_text="SB 1.18.16">
<span class="link">[[Vanisource:SB 1.18.16|SB 1.18.16, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">There is some controversy amongst the students on the path of liberation. Such transcendental students are known as impersonalists and devotees of the Lord. The devotee of the Lord worships the transcendental form of the Lord, whereas the impersonalist meditates upon the glaring effulgence, or the bodily rays of the Lord, known as the brahma-jyotir. Here in this verse it is said that Mahārāja Parīkṣit attained the lotus feet of the Lord by instructions in knowledge delivered by the son of Vyāsadeva, Śrīla Śukadeva Gosvāmī. Śukadeva Gosvāmī was also an impersonalist in the beginning, as he himself has admitted in the Bhāgavatam (2.1.9), but later on he was attracted by the transcendental pastimes of the Lord and thus became a devotee. Such devotees with perfect knowledge are called mahā-bhāgavatas, or first-class devotees. There are three classes of devotees, namely the prākṛta, madhyama, and mahā-bhāgavata.</p>
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<div id="SB1197_18" class="quote" parent="SB_Canto_1" book="SB" index="747" link="SB 1.19.7" link_text="SB 1.19.7">
<span class="link">[[Vanisource:SB 1.19.7|SB 1.19.7, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Mahārāja Parīkṣit, therefore, decided to meditate upon the lotus feet of Lord Śrī Kṛṣṇa, who is Mukunda, or the giver of liberations of all description. The banks of the Ganges or the Yamunā give one a chance to remember the Lord continuously. Mahārāja Parīkṣit freed himself from all sorts of material association and meditated upon the lotus feet of Lord Kṛṣṇa, and that is the way of liberation. To be free from all material association means to cease completely from committing any further sins. To meditate upon the lotus feet of the Lord means to become free from the effects of all previous sins. The conditions of the material world are so made that one has to commit sins willingly or unwillingly, and the best example is Mahārāja Parīkṣit himself, who was a recognized sinless, pious king. But he also became a victim of an offense, even though he was ever unwilling to commit such a mistake. He was cursed also, but because he was a great devotee of the Lord, even such reverses of life became favorable. The principle is that one should not willingly commit any sin in his life and should constantly remember the lotus feet of the Lord without deviation.</p>
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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="SB2119_0" class="quote" parent="SB_Canto_2" book="SB" index="20" link="SB 2.1.19" link_text="SB 2.1.19">
<span class="link">[[Vanisource:SB 2.1.19|SB 2.1.19, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Thereafter, you should meditate upon the limbs of Viṣṇu, one after another, without being deviated from the conception of the complete body. Thus the mind becomes free from all sense objects. There should be no other thing to be thought upon. Because the Supreme Personality of Godhead, Viṣṇu, is the Ultimate Truth, the mind becomes completely reconciled in Him only.</p>
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<div id="SB2119_1" class="quote" parent="SB_Canto_2" book="SB" index="20" link="SB 2.1.19" link_text="SB 2.1.19">
<span class="link">[[Vanisource:SB 2.1.19|SB 2.1.19, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Viṣṇu-tattva is an unlimited expansion of different transcendental forms of the Personality of Godhead, and the supreme or original form of viṣṇu-tattva is Govinda, or Lord Kṛṣṇa, the supreme cause of all causes. Therefore, thinking of Viṣṇu or meditating upon the transcendental form of Viṣṇu, specifically upon Lord Kṛṣṇa, is the last word on the subject of meditation. This meditation may be begun from the lotus feet of the Lord. One should not, however, forget or be misled from the complete form of the Lord; thus one should practice thinking of the different parts of His transcendental body, one after another. Here in this verse, it is definitely assured that the Supreme Lord is not impersonal. He is a person, but His body is different from those of conditioned persons like us.</p>
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<div id="SB2119_2" class="quote" parent="SB_Canto_2" book="SB" index="20" link="SB 2.1.19" link_text="SB 2.1.19">
<span class="link">[[Vanisource:SB 2.1.19|SB 2.1.19, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The worshipable Deity in the temple of Viṣṇu is identical with Lord Viṣṇu by the inconceivable potency of the Lord. Therefore, a neophyte's concentration or meditation upon the limbs of Viṣṇu in the temple, as contemplated in the revealed scriptures, is an easy opportunity for meditation for persons who are unable to sit down tightly at one place and then concentrate upon praṇava oṁkāra or the limbs of the body of Viṣṇu, as recommended herein by Śukadeva Gosvāmī, the great authority. The common man can benefit more by meditating on the form of Viṣṇu in the temple than on the oṁkāra, the spiritual combination of a-u-m as explained before. There is no difference between oṁkāra and the forms of Viṣṇu, but persons unacquainted with the science of Absolute Truth try to create dissension by differentiating between the forms of Viṣṇu and that of oṁkāra.</p>
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<div id="SB221_3" class="quote" parent="SB_Canto_2" book="SB" index="41" link="SB 2.2.1" link_text="SB 2.2.1">
<span class="link">[[Vanisource:SB 2.2.1|SB 2.2.1, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Śrī Śukadeva Gosvāmī said: Formerly, prior to the manifestation of the cosmos, Lord Brahmā, by meditating on the virāṭ-rūpa, regained his lost consciousness by appeasing the Lord. Thus he was able to rebuild the creation as it was before.</p>
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<div id="SB221_4" class="quote" parent="SB_Canto_2" book="SB" index="41" link="SB 2.2.1" link_text="SB 2.2.1">
<span class="link">[[Vanisource:SB 2.2.1|SB 2.2.1, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">This forgetfulness of the living being—beginning from Brahmā down to the lowest insignificant ant—is a tendency which can be counteracted by meditation on the virāṭ-rūpa of the Lord. This chance is available in the human form of life, and if a human being follows the instruction of Śrīmad-Bhāgavatam and begins to meditate upon the virāṭ-rūpa, then revival of his pure consciousness and counteraction of the tendency to forget his eternal relationship with the Lord can follow simultaneously. And as soon as this forgetfulness is removed, the vyavasāya-buddhi, as mentioned here and in the Bhagavad-gītā (2.41), follows at once. This ascertained knowledge of the living being leads to loving service to the Lord, which the living being requires. The kingdom of God is unlimited; therefore the number of the assisting hands of the Lord is also unlimited.</p>
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<div id="SB2212_5" class="quote" parent="SB_Canto_2" book="SB" index="52" link="SB 2.2.12" link_text="SB 2.2.12">
<span class="link">[[Vanisource:SB 2.2.12|SB 2.2.12, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Impersonal meditation is therefore a source of suffering for the impersonalist. Here, the devotee has an advantage over the impersonalist philosopher. The impersonalist is doubtful about the personal feature of the Lord, and therefore he always tries to meditate upon something which is not objective. For this reason there is an authentic statement in the Bhāgavatam regarding the positive concentration of the mind on the factual form of the Lord.</p>
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<div id="SB2213_6" class="quote" parent="SB_Canto_2" book="SB" index="53" link="SB 2.2.13" link_text="SB 2.2.13">
<span class="link">[[Vanisource:SB 2.2.13|SB 2.2.13, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The process of meditation recommended in the Śrīmad-Bhāgavatam is not to fix one's attention on something impersonal or void. The meditation should concentrate on the person of the Supreme Godhead, either in His virāṭ-rūpa, the gigantic universal form, or in His sac-cid-ānanda-vigraha (Bs. 5.1), as described in the scriptures. There are authorized descriptions of Viṣṇu forms, and there are authorized representations of Deities in the temples. Thus one can practice meditating upon the Deity, concentrating his mind on the lotus feet of the Lord and gradually rising higher and higher, up to His smiling face.</p>
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<div id="SB2213_7" class="quote" parent="SB_Canto_2" book="SB" index="53" link="SB 2.2.13" link_text="SB 2.2.13">
<span class="link">[[Vanisource:SB 2.2.13|SB 2.2.13, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Therefore, the ultimate purpose of meditation is purification of one's intelligence.</p>
<p>Those who are too engrossed in sense gratification cannot be allowed to participate in arcanā or to touch the transcendental form of the Rādhā-Kṛṣṇa or Viṣṇu Deities. For them it is better to meditate upon the gigantic virāṭ-rūpa of the Lord, as recommended in the next verse. The impersonalists and the voidists are therefore recommended to meditate upon the universal form of the Lord, whereas the devotees are recommended to meditate on the Deity worship in the temple. Because the impersonalists and the voidists are not sufficiently purified in their spiritual activities, arcanā is not meant for them.</p>
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<div id="SB2214_8" class="quote" parent="SB_Canto_2" book="SB" index="54" link="SB 2.2.14" link_text="SB 2.2.14">
<span class="link">[[Vanisource:SB 2.2.14|SB 2.2.14, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Unless the gross materialist develops a sense of loving service unto the Supreme Lord, the seer of both the transcendental and material worlds, he should remember or meditate upon the universal form of the Lord at the end of his prescribed duties.</p>
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</div>
<div id="SB2214_9" class="quote" parent="SB_Canto_2" book="SB" index="54" link="SB 2.2.14" link_text="SB 2.2.14">
<span class="link">[[Vanisource:SB 2.2.14|SB 2.2.14, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Some of them who are virtuous by deeds begin to reestablish the lost relation with the Lord, but they are unable to understand the personal feature of the Lord. The real purpose of life is to make contact with the Lord and be engaged in His service. That is the natural position of living entities. But those who are impersonalists and are unable to render any loving service to the Lord have been advised to meditate upon His impersonal feature, the virāṭ-rūpa, or universal form. Some way or other, one must try to reestablish one's forgotten relation with the Lord if one at all desires to gain real happiness in life, and to reclaim his natural unfettered condition. For the less intelligent beginners, meditation on the impersonal feature, the virāṭ-rūpa, or universal form of the Lord, will gradually qualify one to rise to personal contact. One is advised herewith to meditate upon the virāṭ-rūpa specified in the previous chapters in order to understand how the different planets, seas, mountains, rivers, birds, beasts, human beings, demigods and all that we can conceive are but different parts and limbs of the Lord's virāṭ form.</p>
</div>
</div>
<div id="SB2220_10" class="quote" parent="SB_Canto_2" book="SB" index="60" link="SB 2.2.20" link_text="SB 2.2.20">
<span class="link">[[Vanisource:SB 2.2.20|SB 2.2.20, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The meditative devotee should slowly push up the life air from the navel to the heart, from there to the chest and from there to the root of the palate. He should search out the proper places with intelligence.</p>
</div>
</div>
<div id="SB2220_11" class="quote" parent="SB_Canto_2" book="SB" index="60" link="SB 2.2.20" link_text="SB 2.2.20">
<span class="link">[[Vanisource:SB 2.2.20|SB 2.2.20, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">There are six circles of the movement of the life air, and the intelligent bhakti-yogī should search out these places with intelligence and in a meditative mood. Among these, mentioned above is the svādhiṣṭhāna-cakra, or the powerhouse of the life air, and above this, just below the abdomen and navel, is the maṇi-pūraka-cakra. When upper space is further searched out in the heart, one reaches the anāhata-cakra, and further up, when the life air is placed at the root of the palate, one reaches the viśuddhi-cakra.</p>
</div>
</div>
<div id="SB2512_12" class="quote" parent="SB_Canto_2" book="SB" index="133" link="SB 2.5.12" link_text="SB 2.5.12">
<span class="link">[[Vanisource:SB 2.5.12|SB 2.5.12, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">I offer my obeisances and meditate upon Lord Kṛṣṇa (Vāsudeva), the Personality of Godhead, whose invincible potency influences them (the less intelligent class of men) to call me the supreme controller.</p>
</div>
</div>
<div id="SB2748_13" class="quote" parent="SB_Canto_2" book="SB" index="244" link="SB 2.7.48" link_text="SB 2.7.48">
<span class="link">[[Vanisource:SB 2.7.48|SB 2.7.48, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">A poor man in want of water digs a well and undertakes the trouble of digging. Similarly, those who are poor in transcendental realization speculate on the mind or meditate by controlling the senses. But they do not know that such control of the senses and achievement of spiritual perfection are simultaneously made possible as soon as one is factually engaged in the transcendental loving service of the Supreme Person, the Personality of Godhead. It is for this reason that the great liberated souls also desire to be associated in hearing and chanting the activities of the Lord. The example of Indra is very appropriate in this connection. King Indra of heaven is the controlling deity or demigod for arranging clouds and supplying rains in the universe, and as such he does not have to take the trouble to dig a well for his personal water supply.</p>
</div>
</div>
<div id="SB2748_14" class="quote" parent="SB_Canto_2" book="SB" index="244" link="SB 2.7.48" link_text="SB 2.7.48">
<span class="link">[[Vanisource:SB 2.7.48|SB 2.7.48, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">For him, digging a well for a water supply is simply ludicrous. Similarly, those who are factually engaged in the loving service of the Lord have attained the ultimate goal of life, and for them there is no need of mental speculation to find out the true nature of God or His activities. Nor do such devotees have to meditate upon the imaginary or real identity of the Lord. Because they are factually engaged in the transcendental loving service of the Lord, the Lord's pure devotees have already achieved the results of mental speculation and meditation. The real perfection of life is therefore to be engaged in the transcendental loving service of the Lord.</p>
</div>
</div>
<div id="SB2749_15" class="quote" parent="SB_Canto_2" book="SB" index="245" link="SB 2.7.49" link_text="SB 2.7.49">
<span class="link">[[Vanisource:SB 2.7.49|SB 2.7.49, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The living entities are given freedom to make their choice, and the Lord awards them accordingly.</p>
<p>It is the duty of everyone, therefore, to worship devoutly only the Personality of Godhead to achieve his desired goal. The impersonalist, instead of speculating or meditating, can directly execute the routine devotional service of the Lord and thus easily obtain the desired goal.</p>
<p>The devotees, however, are naturally inclined to become associates of the Lord and not merge in the spiritual existence, as conceived by the impersonalist. The devotees, therefore, following their constitutional instincts, achieve the desired goal of becoming servitors, friends, fathers, mothers or conjugal lovers of the Lord.</p>
</div>
</div>
<div id="SB2749_16" class="quote" parent="SB_Canto_2" book="SB" index="245" link="SB 2.7.49" link_text="SB 2.7.49">
<span class="link">[[Vanisource:SB 2.7.49|SB 2.7.49, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The devotional service of the Lord involves nine transcendental processes, such as hearing and chanting, and by performing such easy and natural devotional services the devotees achieve the highest perfectional results, far, far superior to merging into the existence of Brahman. The devotees are therefore never advised to indulge in speculating upon the nature of the Supreme or artificially meditating on the the void.</p>
</div>
</div>
<div id="SB2945_17" class="quote" parent="SB_Canto_2" book="SB" index="323" link="SB 2.9.45" link_text="SB 2.9.45">
<span class="link">[[Vanisource:SB 2.9.45|SB 2.9.45, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">In succession, O King, the great sage Nārada instructed Śrīmad-Bhāgavatam unto the unlimitedly powerful Vyāsadeva, who meditated in devotional service upon the Supreme Personality of Godhead, the Absolute Truth, on the bank of the River Sarasvatī.</p>
</div>
</div>
<div id="SB2945_18" class="quote" parent="SB_Canto_2" book="SB" index="323" link="SB 2.9.45" link_text="SB 2.9.45">
<span class="link">[[Vanisource:SB 2.9.45|SB 2.9.45, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"O greatly fortunate, pious philosopher, your name and fame are universal, and you are fixed in the Absolute Truth with spotless character and infallible vision. I ask you to meditate upon the activities of the Personality of Godhead, whose activities are unparalleled."</p>
<p>So in the disciplic succession of the Brahma-sampradāya, the practice of yoga meditation is not neglected. But because the devotees are bhakti-yogīs, they do not undertake the trouble to meditate upon the impersonal Brahman; as indicated here, they meditate on brahma paramam, or the Supreme Brahman. Brahman realization begins from the impersonal effulgence, but by further progress of such meditation, manifestation of the Supreme Soul, Paramātmā realization, takes place. And progressing further, realization of the Supreme Personality of Godhead is fixed.</p>
</div>
</div>
<div id="SB2945_19" class="quote" parent="SB_Canto_2" book="SB" index="323" link="SB 2.9.45" link_text="SB 2.9.45">
<span class="link">[[Vanisource:SB 2.9.45|SB 2.9.45, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Nārada Muni, as the spiritual master of Vyāsadeva, knew very well the position of Vyāsadeva, and thus he certified the qualities of Śrīla Vyāsadeva as fixed in the Absolute Truth with great vow, etc. Nārada advised meditation upon the transcendental activities of the Lord. Impersonal Brahman has no activities, but the Personality of Godhead has many activities, and all such activities are transcendental, without any tinge of material quality. If the activities of the Supreme Brahman were material activities, then Nārada would not have advised Vyāsadeva to meditate upon them. And the paraṁ brahma is Lord Śrī Kṛṣṇa, as confirmed in the Bhagavad-gītā. In the Tenth Chapter of the Bhagavad-gītā, when Arjuna realized the factual position of Lord Kṛṣṇa, he addressed Lord Kṛṣṇa in the following words:</p>
</div>
</div>
<div id="SB_Canto_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
</div>
<div id="SB3542_0" class="quote" parent="SB_Canto_3" book="SB" index="185" link="SB 3.5.42" link_text="SB 3.5.42">
<span class="link">[[Vanisource:SB 3.5.42|SB 3.5.42, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Simply by hearing about Your lotus feet with eagerness and devotion and by meditating upon them within the heart, one at once becomes enlightened with knowledge, and on the strength of detachment one becomes pacified. We must therefore take shelter of the sanctuary of Your lotus feet.</p>
</div>
</div>
<div id="SB3542_1" class="quote" parent="SB_Canto_3" book="SB" index="185" link="SB 3.5.42" link_text="SB 3.5.42">
<span class="link">[[Vanisource:SB 3.5.42|SB 3.5.42, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The miracles of meditating on the lotus feet of the Lord with eagerness and devotion are so great that no other process can compare to it. The minds of materialistic persons are so disturbed that it is almost impossible for them to search after the Supreme Truth by personal regulative endeavors. But even such materialistic men, with a little eagerness for hearing about the transcendental name, fame, qualities, etc., can surpass all other methods of attaining knowledge and detachment. The conditioned soul is attached to the bodily conception of the self, and therefore he is in ignorance. Culture of self-knowledge can bring about detachment from material affection, and without such detachment there is no meaning to knowledge. The most stubborn attachment for material enjoyment is sex life. One who is attached to sex life is to be understood as devoid of knowledge. Knowledge must be followed by detachment.</p>
</div>
</div>
<div id="SB3542_2" class="quote" parent="SB_Canto_3" book="SB" index="185" link="SB 3.5.42" link_text="SB 3.5.42">
<span class="link">[[Vanisource:SB 3.5.42|SB 3.5.42, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"Since my heart has been overwhelmed by the devotional service of Lord Kṛṣṇa, I cannot even think of sex life, and if thoughts of sex come upon me I at once feel disgust." A devotee of the Lord becomes an elevated dhīra by the simple process of meditating in eagerness on the lotus feet of the Lord.</p>
<p>Devotional service entails being initiated by a bona fide spiritual master and following his instruction in regard to hearing about the Lord. Such a bona fide spiritual master is accepted by regularly hearing from him about the Lord. The improvement in knowledge and detachment can be perceived by devotees as an actual experience. Lord Śrī Caitanya Mahāprabhu strongly recommended this process of hearing from a bona fide devotee, and by following this process one can achieve the highest result, conquering all other methods.</p>
</div>
</div>
<div id="SB384_3" class="quote" parent="SB_Canto_3" book="SB" index="280" link="SB 3.8.4" link_text="SB 3.8.4">
<span class="link">[[Vanisource:SB 3.8.4|SB 3.8.4, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">At that time Lord Saṅkarṣaṇa was meditating upon His Supreme Lord, whom the learned esteem as Lord Vāsudeva, but for the sake of the advancement of the great learned sages He slightly opened His lotus like eyes and began to speak.</p>
</div>
</div>
<div id="SB3822_4" class="quote" parent="SB_Canto_3" book="SB" index="298" link="SB 3.8.22" link_text="SB 3.8.22">
<span class="link">[[Vanisource:SB 3.8.22|SB 3.8.22, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Brahmā is calculated in terms of divya years, which are distinct from the solar years of human beings. The divya years are calculated in Bhagavad-gītā (8.17): sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ. Brahmā's one day is equal to one thousand times the aggregate of the four yugas (calculated to be 4,300,000 years). On that basis, Brahmā meditated for one hundred years before he could understand the supreme cause of all causes, and then he wrote the Brahma-saṁhitā, which is approved and recognized by Lord Caitanya and in which he sings, govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. One has to wait for the mercy of the Lord before one can either render service unto Him or know Him as He is.</p>
</div>
</div>
<div id="SB394_5" class="quote" parent="SB_Canto_3" book="SB" index="313" link="SB 3.9.4" link_text="SB 3.9.4">
<span class="link">[[Vanisource:SB 3.9.4|SB 3.9.4, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">This present form, or any transcendental form expanded by the Supreme Personality of Godhead, Śrī Kṛṣṇa, is equally auspicious for all the universes. Since You have manifested this eternal personal form upon whom Your devotees meditate, I therefore offer my respectful obeisances unto You. Those who are destined to be dispatched to the path of hell neglect Your personal form because of speculating on material topics.</p>
</div>
</div>
<div id="SB3930_6" class="quote" parent="SB_Canto_3" book="SB" index="338" link="SB 3.9.30" link_text="SB 3.9.30">
<span class="link">[[Vanisource:SB 3.9.30|SB 3.9.30, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The mercy the Lord bestows upon a particular person engaged in executing the responsible work entrusted unto him is beyond imagination. But His mercy is received due to our penance and perseverance in executing devotional service. Brahmā was entrusted with the work of creating the planetary systems. The Lord instructed him that when he meditated he would very easily know where and how the planetary systems must be arranged. The directions were to come from within, and there was no necessity for anxiety in that task. Such instructions of buddhi-yoga are directly imparted by the Lord from within, as confirmed in Bhagavad-gītā (10.10).</p>
</div>
</div>
<div id="SB31432_7" class="quote" parent="SB_Canto_3" book="SB" index="562" link="SB 3.14.32" link_text="SB 3.14.32">
<span class="link">[[Vanisource:SB 3.14.32|SB 3.14.32, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Thereafter the brāhmaṇa took his bath in the water and controlled his speech by practicing trance, meditating on the eternal effulgence and chanting the holy Gāyatrī hymns within his mouth.</p>
</div>
</div>
<div id="SB31432_8" class="quote" parent="SB_Canto_3" book="SB" index="562" link="SB 3.14.32" link_text="SB 3.14.32">
<span class="link">[[Vanisource:SB 3.14.32|SB 3.14.32, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">As one has to take bath after using the toilet, so one has to wash himself with water after sexual intercourse, especially when at a forbidden time. Kaśyapa Muni meditated on the impersonal brahma-jyotir by chanting the Gāyatrī mantra within his mouth. When a Vedic mantra is chanted within the mouth so that only the chanter can hear, the chanting is called japa. But when such mantras are chanted loudly, it is called kīrtana. The Vedic hymn Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare can be chanted both softly to oneself or loudly; therefore it is called the mahā-mantra, or the great hymn.</p>
</div>
</div>
<div id="SB31448_9" class="quote" parent="SB_Canto_3" book="SB" index="577" link="SB 3.14.48" link_text="SB 3.14.48">
<span class="link">[[Vanisource:SB 3.14.48|SB 3.14.48, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">There are three stages of transcendental development in devotional service, which are technically called sthāyi-bhāva, anubhāva and mahābhāva. Continual perfect love of Godhead is called sthāyi-bhāva, and when it is performed in a particular type of transcendental relationship it is called anubhāva. But the stage of mahābhāva is visible amongst the personal pleasure potential energies of the Lord. It is understood that the grandson of Diti, namely Prahlāda Mahārāja, would constantly meditate on the Lord and reiterate His activities. Because he would constantly remain in meditation, he would easily transfer himself to the spiritual world after quitting his material body. Such meditation is still more conveniently performed by chanting and hearing the holy name of the Lord. This is especially recommended in this age of Kali.</p>
</div>
</div>
<div id="SB3156_10" class="quote" parent="SB_Canto_3" book="SB" index="586" link="SB 3.15.6" link_text="SB 3.15.6">
<span class="link">[[Vanisource:SB 3.15.6|SB 3.15.6, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">O lord, all these planets exist within your self, and all the living entities are generated from you. Therefore you are the cause of this universe, and anyone who meditates upon you without deviation attains devotional service.</p>
</div>
</div>
<div id="SB31545_11" class="quote" parent="SB_Canto_3" book="SB" index="625" link="SB 3.15.45" link_text="SB 3.15.45">
<span class="link">[[Vanisource:SB 3.15.45|SB 3.15.45, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">This is the form of the Lord which is meditated upon by the followers of the yoga process, and it is pleasing to the yogīs in meditation. It is not imaginary but factual, as proved by great yogīs. The Lord is full in eight kinds of achievement, but for others these achievements are not possible in full perfection.</p>
</div>
</div>
<div id="SB31545_12" class="quote" parent="SB_Canto_3" book="SB" index="625" link="SB 3.15.45" link_text="SB 3.15.45">
<span class="link">[[Vanisource:SB 3.15.45|SB 3.15.45, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The success of the yoga process is very nicely described here. It is specifically mentioned that the form of the Lord as four-handed Nārāyaṇa is the object of meditation for the followers of yoga-mārga. In the modern age there are so many so-called yogīs who do not target their meditation on the four-handed Nārāyaṇa form. Some of them try to meditate on something impersonal or void, but that is not approved by the great yogīs who follow the standard method. The real yoga-mārga process is to control the senses, sit in a solitary and sanctified place and meditate on the four-handed form of Nārāyaṇa, decorated as described in this chapter as He appeared before the four sages. This Nārāyaṇa form is Kṛṣṇa's expansion; therefore the Kṛṣṇa consciousness movement which is now spreading is the real, topmost process of yoga practice.</p>
</div>
</div>
<div id="SB31545_13" class="quote" parent="SB_Canto_3" book="SB" index="625" link="SB 3.15.45" link_text="SB 3.15.45">
<span class="link">[[Vanisource:SB 3.15.45|SB 3.15.45, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Real yoga practice is to control the senses and, after such control is established, to concentrate the mind on the Nārāyaṇa form of the Supreme Personality of Godhead, Śrī Kṛṣṇa. Lord Kṛṣṇa is the original Personality of Godhead, and all the other Viṣṇu forms—with four hands decorated with conch, lotus, club and wheel—are plenary expansions of Kṛṣṇa. In Bhagavad-gītā it is recommended that one meditate upon the form of the Lord. To practice concentration of the mind, one has to sit with the head and the back in a straight line, and one must practice in a secluded place, sanctified by a sacred atmosphere. The yogī should observe the rules and regulations of brahmacarya—to strictly live a life of self-restraint and celibacy.</p>
</div>
</div>
<div id="SB31545_14" class="quote" parent="SB_Canto_3" book="SB" index="625" link="SB 3.15.45" link_text="SB 3.15.45">
<span class="link">[[Vanisource:SB 3.15.45|SB 3.15.45, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Such continued meditation is called samādhi, and the object of this meditation is the four-handed Nārāyaṇa, with bodily decorations as described in this chapter of Śrīmad-Bhāgavatam. If, however, one wants to meditate upon something void or impersonal, it will take a very long time before he achieves success in yoga practice. We cannot concentrate our mind on something void or impersonal. Real yoga is to fix the mind on the form of the Lord, the four-handed Nārāyaṇa who is sitting in everyone's heart.</p>
</div>
</div>
<div id="SB31546_15" class="quote" parent="SB_Canto_3" book="SB" index="626" link="SB 3.15.46" link_text="SB 3.15.46">
<span class="link">[[Vanisource:SB 3.15.46|SB 3.15.46, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The so-called yogīs who concentrate their mind or meditate upon the impersonal or void are described here. This verse of Śrīmad-Bhāgavatam describes persons who are expected to be very expert yogīs engaged in meditation but who do not find the Supreme Personality of Godhead seated within the heart. These persons are described here as durātmā, which means a person who has a very crooked heart, or a less intelligent person, just opposite to a mahātmā, which means one who has a broad heart. Those so-called yogīs who, although engaged in meditation, are not broad hearted cannot find the four-handed Nārāyaṇa form, even though He is seated within their heart. Although the first realization of the Supreme Absolute Truth is impersonal Brahman, one should not remain satisfied with experiencing the impersonal effulgence of the Supreme Lord.</p>
</div>
</div>
<div id="SB31928_16" class="quote" parent="SB_Canto_3" book="SB" index="753" link="SB 3.19.28" link_text="SB 3.19.28">
<span class="link">[[Vanisource:SB 3.19.28|SB 3.19.28, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Brahmā continued: He was struck by a forefoot of the Lord, whom yogīs, seeking freedom from their unreal material bodies, meditate upon in seclusion in mystic trance. While gazing on His countenance, this crest jewel of Diti's sons has cast off his mortal coil.</p>
</div>
</div>
<div id="SB31928_17" class="quote" parent="SB_Canto_3" book="SB" index="753" link="SB 3.19.28" link_text="SB 3.19.28">
<span class="link">[[Vanisource:SB 3.19.28|SB 3.19.28, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The process of yoga is very clearly described in this verse of Śrīmad-Bhāgavatam. It is said here that the ultimate end of the yogīs and mystics who perform meditation is to get rid of this material body. Therefore they meditate in secluded places to attain yogic trance. Yoga has to be performed in a secluded place, not in public or in a demonstration on stage, as nowadays practiced by many so-called yogīs. Real yoga aims at ridding one of the material body. Yoga practice is not intended to keep the body fit and young. Such advertisements of so-called yoga are not approved by any standard method. Particularly mentioned in this verse is the word yam, or "unto whom," indicating that meditation should be targeted on the Personality of Godhead. Even if one concentrates his mind on the boar form of the Lord, that is also yoga.</p>
</div>
</div>
<div id="SB31928_18" class="quote" parent="SB_Canto_3" book="SB" index="753" link="SB 3.19.28" link_text="SB 3.19.28">
<span class="link">[[Vanisource:SB 3.19.28|SB 3.19.28, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Even if one concentrates his mind on the boar form of the Lord, that is also yoga. As confirmed in Bhagavad-gītā, one who concentrates his mind constantly in meditation upon the Personality of Godhead in one of His many varieties of forms is the first-class yogī, and he can very easily attain trance simply by meditating upon the form of the Lord. If one is able to continue such meditation on the Lord's form at the time of one's death, one is liberated from this mortal body and is transferred to the kingdom of God. This opportunity was given to the demon by the Lord, and therefore Brahmā and other demigods were astonished. In other words, the perfection of yoga practice can be attained by a demon also if he is simply kicked by the Lord.</p>
</div>
</div>
<div id="SB31935_19" class="quote" parent="SB_Canto_3" book="SB" index="760" link="SB 3.19.35" link_text="SB 3.19.35">
<span class="link">[[Vanisource:SB 3.19.35|SB 3.19.35, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The Personality of Godhead delivered the king of the elephants, who was attacked by an alligator and who meditated upon the lotus feet of the Lord. At that time the female elephants who accompanied him were crying, and the Lord saved them from the impending danger.</p>
</div>
</div>
<div id="SB32035_20" class="quote" parent="SB_Canto_3" book="SB" index="798" link="SB 3.20.35" link_text="SB 3.20.35">
<span class="link">[[Vanisource:SB 3.20.35|SB 3.20.35, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The purpose of such sporting is to see the bodily construction of the beautiful girl and enjoy a subtle sex mentality. This demoniac sex mentality of material enjoyment is sometimes encouraged by so-called yogīs who encourage the public to enjoy sex life in different varieties and at the same time advertise that if one meditates on a certain manufactured mantra one can become God within six months. The public wants to be cheated, and Kṛṣṇa therefore creates such cheaters to misrepresent and delude. These so-called yogīs are actually enjoyers of the world garbed as yogīs. Bhagavad-gītā, however, recommends that if one wants to enjoy life, then it cannot be with these gross senses. A patient is advised by the experienced physician to refrain from ordinary enjoyment while in the diseased condition.</p>
</div>
</div>
<div id="SB3216_21" class="quote" parent="SB_Canto_3" book="SB" index="822" link="SB 3.21.6" link_text="SB 3.21.6">
<span class="link">[[Vanisource:SB 3.21.6|SB 3.21.6, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">It is understood herein that Kardama Muni meditated in yoga for ten thousand years before attaining perfection. Similarly, we have information that Vālmīki Muni also practiced yoga meditation for sixty thousand years before attaining perfection. Therefore, yoga practice can be successfully performed by persons who have a very long duration of life, such as one hundred thousand years; in that way it is possible to have perfection in yoga. Otherwise, there is no possibility of attaining the real perfection. Following the regulations, controlling the senses and practicing the different sitting postures are merely the preliminary practices.</p>
</div>
</div>
<div id="SB3216_22" class="quote" parent="SB_Canto_3" book="SB" index="822" link="SB 3.21.6" link_text="SB 3.21.6">
<span class="link">[[Vanisource:SB 3.21.6|SB 3.21.6, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">We do not know how people can be captivated by the bogus yoga system in which it is stated that simply by meditating fifteen minutes daily one can attain the perfection of becoming one with God. This age (Kali-yuga) is the age of bluffing and quarrel. Actually there is no possibility of attaining yoga perfection by such paltry proposals. The Vedic literature, for emphasis, clearly states three times that in this age of Kali-kalau nāsty eva nāsty eva nāsty eva—there is no other alternative, no other alternative, no other alternative than harer nāma ([[Vanisource:CC Adi 17.21|CC Adi 17.21]]), chanting the holy name of the Lord.</p>
</div>
</div>
<div id="SB3217_23" class="quote" parent="SB_Canto_3" book="SB" index="823" link="SB 3.21.7" link_text="SB 3.21.7">
<span class="link">[[Vanisource:SB 3.21.7|SB 3.21.7, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The words samprapede harim mean that in various ways Kardama Muni satisfied the Supreme Personality of Godhead, Hari, by his devotional service. Devotional service is also expressed by the word kriyā-yogena. Kardama Muni not only meditated but also engaged in devotional service; to attain perfection in yoga practice or meditation, one must act in devotional service by hearing, chanting, remembering, etc. Remembering is meditation also. But who is to be remembered? One should remember the Supreme Personality of Godhead. Not only must one remember the Supreme Person; one must hear about the activities of the Lord and chant His glories. This information is in the authoritative scriptures.</p>
</div>
</div>
<div id="SB3227_24" class="quote" parent="SB_Canto_3" book="SB" index="873" link="SB 3.22.7" link_text="SB 3.22.7">
<span class="link">[[Vanisource:SB 3.22.7|SB 3.22.7, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The word karṇa-randhraiḥ means "through the holes of the ears." The favor of the spiritual master is not received through any other part of the body but the ears. This does not mean, however, that the spiritual master gives a particular type of mantra through the ears in exchange for some dollars and if the man meditates on that he achieves perfection and becomes God within six months. Such reception through the ears is bogus. The real fact is that a bona fide spiritual master knows the nature of a particular man and what sort of duties he can perform in Kṛṣṇa consciousness, and he instructs him in that way. He instructs him through the ear, not privately, but publicly. "You are fit for such and such work in Kṛṣṇa consciousness. You can act in this way."</p>
</div>
</div>
<div id="SB32221_25" class="quote" parent="SB_Canto_3" book="SB" index="887" link="SB 3.22.21" link_text="SB 3.22.21">
<span class="link">[[Vanisource:SB 3.22.21|SB 3.22.21, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Śrī Maitreya said: O great warrior Vidura, the sage Kardama said this much only and then became silent, thinking of his worshipable Lord Viṣṇu, who has a lotus on His navel. As he silently smiled, his face captured the mind of Devahūti, who began to meditate upon the great sage.</p>
</div>
</div>
<div id="SB32235_26" class="quote" parent="SB_Canto_3" book="SB" index="899" link="SB 3.22.35" link_text="SB 3.22.35">
<span class="link">[[Vanisource:SB 3.22.35|SB 3.22.35, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">It is said that the sun rises in the morning and sets in the evening and its business is to reduce the duration of everyone's life. But the sunrise and sunset cannot diminish the life of one who engages in Kṛṣṇa consciousness. Svāyambhuva Manu's life did not become stale after some time, for he engaged himself always in chanting about and meditating upon Lord Viṣṇu. He was the greatest yogī because he never wasted his time. It is especially mentioned here, viṣṇoḥ kurvato bruvataḥ kathāḥ. When he talked, he talked only of Kṛṣṇa and Viṣṇu, the Personality of Godhead; when he heard something, it was about Kṛṣṇa; when he meditated, it was upon Kṛṣṇa and His activities.</p>
</div>
</div>
<div id="SB32235_27" class="quote" parent="SB_Canto_3" book="SB" index="899" link="SB 3.22.35" link_text="SB 3.22.35">
<span class="link">[[Vanisource:SB 3.22.35|SB 3.22.35, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">It is stated that his life was very long, seventy-one yugas. One yuga is completed in 4,320,000 years, seventy-one of such yugas is the duration of the life of a Manu, and fourteen such Manus come and go in one day of Brahma. For the entire duration of his life - 4,320,000 x 71 years—Manu engaged in Kṛṣṇa consciousness by chanting, hearing, talking about and meditating upon Kṛṣṇa. Therefore, his life was not wasted, nor did it become stale.</p>
</div>
</div>
<div id="SB3231_28" class="quote" parent="SB_Canto_3" book="SB" index="904" link="SB 3.23.1" link_text="SB 3.23.1">
<span class="link">[[Vanisource:SB 3.23.1|SB 3.23.1, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Today in Hindu society, unmarried girls are still taught to worship Lord Śiva with the idea that they may get husbands like him. Lord Śiva is the ideal husband, not in the sense of riches or sense gratification, but because he is the greatest of all devotees. Vaiṣṇavānāṁ yathā śambhuḥ: Śambhu, or Lord Śiva, is the ideal Vaiṣṇava. He constantly meditates upon Lord Rāma and chants Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Lord Śiva has a Vaiṣṇava sampradāya, which is called the Viṣṇu Svāmī-sampradāya. Unmarried girls worship Lord Śiva so that they can expect a husband who is as good a Vaiṣṇava as he. The girls are not taught to select a husband who is very rich or very opulent for material sense gratification; rather, if a girl is fortunate enough to get a husband as good as Lord Śiva in devotional service, then her life becomes perfect. The wife is dependent on the husband, and if the husband is a Vaiṣṇava, then naturally she shares the devotional service of the husband because she renders him service.</p>
</div>
</div>
<div id="SB32628_29" class="quote" parent="SB_Canto_3" book="SB" index="1073" link="SB 3.26.28" link_text="SB 3.26.28">
<span class="link">[[Vanisource:SB 3.26.28|SB 3.26.28, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">There are twenty-four forms of Viṣṇu, each differently named. Among these twenty-four forms, Saṅkarṣaṇa, Aniruddha, Pradyumna and Vāsudeva are depicted very nicely in the Caitanya-caritāmṛta, where it is stated that Aniruddha is worshiped by the yogīs. Meditation upon voidness is a modern invention of the fertile brain of some speculator. Actually the process of yoga meditation, as prescribed in this verse, should be fixed upon the form of Aniruddha. By meditating on Aniruddha one can become free from the agitation of acceptance and rejection. When one's mind is fixed upon Aniruddha, one gradually becomes God-realized; he approaches the pure status of Kṛṣṇa consciousness, which is the ultimate goal of yoga.</p>
</div>
</div>
<div id="SB32811_30" class="quote" parent="SB_Canto_3" book="SB" index="1157" link="SB 3.28.11" link_text="SB 3.28.11">
<span class="link">[[Vanisource:SB 3.28.11|SB 3.28.11, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">By practicing the process of prāṇāyāma, one can eradicate the contamination of his physiological condition, and by concentrating the mind one can become free from all sinful activities. By restraining the senses one can free himself from material association, and by meditating on the Supreme Personality of Godhead one can become free from the three modes of material attachment.</p>
</div>
</div>
<div id="SB32811_31" class="quote" parent="SB_Canto_3" book="SB" index="1157" link="SB 3.28.11" link_text="SB 3.28.11">
<span class="link">[[Vanisource:SB 3.28.11|SB 3.28.11, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Ultimately, one has to meditate on the Supreme Personality of Godhead in order to be elevated to the transcendental position where he is no longer affected by the three modes of material nature. It is also confirmed in Bhagavad-gītā that one who engages himself in unalloyed devotional service at once becomes transcendental to the three modes of material nature and immediately realizes his identification with Brahman. Sa guṇān samatītyaitān brahma-bhūyāya kalpate ([[Vanisource:BG 14.26 (1972)|BG 14.26]]). For every item in the yoga system there is a parallel activity in bhakti-yoga, but the practice of bhakti-yoga is easier for this age. What was introduced by Lord Caitanya is not a new interpretation. Bhakti-yoga is a feasible process that begins with chanting and hearing. Bhakti-yoga and other yogas have as their ultimate goal the same Personality of Godhead, but one is practical, and the others are difficult.</p>
</div>
</div>
<div id="SB32812_32" class="quote" parent="SB_Canto_3" book="SB" index="1158" link="SB 3.28.12" link_text="SB 3.28.12">
<span class="link">[[Vanisource:SB 3.28.12|SB 3.28.12, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">It is clearly mentioned here that one has to meditate upon the expansion of Viṣṇu. The word kaṣṭhām refers to Paramātmā, the expansion of the expansion of Viṣṇu. Bhagavataḥ refers to Lord Viṣṇu, the Supreme Personality of Godhead. The Supreme Godhead is Kṛṣṇa; from Him comes the first expansion, Baladeva, and from Baladeva come Saṅkarṣaṇa, Aniruddha and many other forms, followed by the puruṣa-avatāras. As mentioned in the previous verses (puruṣārcanam), this puruṣa is represented as the Paramātmā, or Supersoul. A description of the Supersoul, upon whom one must meditate, will be given in the following verses. In this verse it is clearly stated that one must meditate by fixing the vision on the tip of the nose and concentrating one's mind on the kalā, or the plenary expansion, of Viṣṇu.</p>
</div>
</div>
<div id="SB32816_33" class="quote" parent="SB_Canto_3" book="SB" index="1162" link="SB 3.28.16" link_text="SB 3.28.16">
<span class="link">[[Vanisource:SB 3.28.16|SB 3.28.16, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Although the Supreme Personality of Godhead in His eternal form is so beautiful and pleasing to the heart of the devotee, He does not attract the impersonalists, who want to meditate on His impersonal aspect. Such impersonal meditation is simply fruitless labor. The actual yogīs, with half-closed eyes, fix on the form of the Supreme Personality of Godhead, not upon anything void or impersonal.</p>
</div>
</div>
<div id="SB32818_34" class="quote" parent="SB_Canto_3" book="SB" index="1164" link="SB 3.28.18" link_text="SB 3.28.18">
<span class="link">[[Vanisource:SB 3.28.18|SB 3.28.18, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The glory of the Lord is always worth singing, for His glories enhance the glories of His devotees. One should therefore meditate upon the Supreme Personality of Godhead and upon His devotees. One should meditate on the eternal form of the Lord until the mind becomes fixed.</p>
</div>
</div>
<div id="SB32818_35" class="quote" parent="SB_Canto_3" book="SB" index="1164" link="SB 3.28.18" link_text="SB 3.28.18">
<span class="link">[[Vanisource:SB 3.28.18|SB 3.28.18, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">There are eight kinds of forms recommended for the devotees to see. The forms may be made out of sand, clay, wood or stone, they may be contemplated within the mind or made of jewels, metal or painted colors, but all the forms are of the same value. It is not that one who meditates on the form within the mind sees differently from one who worships the form in the temple. The Supreme Personality of Godhead is absolute, and there is therefore no difference between the two. The impersonalists, who desire to disregard the eternal form of the Lord, imagine some round figure. They especially prefer the oṁkāra, which also has form. In Bhagavad-gītā it is stated that oṁkāra is the letter form of the Lord. Similarly, there are statue forms and painting forms of the Lord.</p>
</div>
</div>
<div id="SB32819_36" class="quote" parent="SB_Canto_3" book="SB" index="1165" link="SB 3.28.19" link_text="SB 3.28.19">
<span class="link">[[Vanisource:SB 3.28.19|SB 3.28.19, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The process of meditating on the form of the Supreme Personality of Godhead within oneself and the process of chanting the glories and pastimes of the Lord are the same. The only difference is that hearing and fixing the mind on the pastimes of the Lord is easier than visualizing the form of the Lord within one's heart because as soon as one begins to think of the Lord, especially in this age, the mind becomes disturbed, and due to so much agitation, the process of seeing the Lord within the mind is interrupted. When there is sound vibrated praising the transcendental pastimes of the Lord, however, one is forced to hear. That hearing process enters into the mind, and the practice of yoga is automatically performed. For example, even a child can hear and derive the benefit of meditating on the pastimes of the Lord simply by listening to a reading from the Bhāgavatam that describes the Lord as He is going to the pasturing ground with His cows and friends.</p>
</div>
</div>
<div id="SB32820_37" class="quote" parent="SB_Canto_3" book="SB" index="1166" link="SB 3.28.20" link_text="SB 3.28.20">
<span class="link">[[Vanisource:SB 3.28.20|SB 3.28.20, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The word muni is very significant. Muni means one who is very expert in mental speculation or in thinking, feeling and willing. He is not mentioned here as a devotee or yogī. Those who try to meditate on the form of the Lord are called munis, or less intelligent, whereas those who render actual service to the Lord are called bhakti-yogīs. The thought process described below is for the education of the muni. In order to convince the yogī that the Absolute Truth, or Supreme Personality of Godhead, is never impersonal at any time, the following verses prescribe observing the Lord in His personal form, limb after limb. To think of the Lord as a whole may sometimes be impersonal; therefore, it is recommended here that one first think of His lotus feet, then His ankles, then the thighs, then the waist, then the chest, then the neck, then the face and so on.</p>
</div>
</div>
<div id="SB32822_38" class="quote" parent="SB_Canto_3" book="SB" index="1168" link="SB 3.28.22" link_text="SB 3.28.22">
<span class="link">[[Vanisource:SB 3.28.22|SB 3.28.22, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The blessed Lord Śiva becomes all the more blessed by bearing on his head the holy waters of the Ganges, which has its source in the water that washed the Lord's lotus feet. The Lord's feet act like thunderbolts hurled to shatter the mountain of sin stored in the mind of the meditating devotee. One should therefore meditate on the lotus feet of the Lord for a long time.</p>
</div>
</div>
<div id="SB32822_39" class="quote" parent="SB_Canto_3" book="SB" index="1168" link="SB 3.28.22" link_text="SB 3.28.22">
<span class="link">[[Vanisource:SB 3.28.22|SB 3.28.22, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Another significant point of this verse is that the mind of the conditioned soul, on account of its association with the material energy from time immemorial, contains heaps of dirt in the form of desires to lord it over material nature. This dirt is like a mountain, but a mountain can be shattered when hit by a thunderbolt. Meditating on the lotus feet of the Lord acts like a thunderbolt on the mountain of dirt in the mind of the yogī. If a yogī wants to shatter the mountain of dirt in his mind, he should concentrate on the lotus feet of the Lord and not imagine something void or impersonal. Because the dirt has accumulated like a solid mountain, one must meditate on the lotus feet of the Lord for quite a long time. For one who is accustomed to thinking of the lotus feet of the Lord constantly, however, it is a different matter.</p>
</div>
</div>
<div id="SB32822_40" class="quote" parent="SB_Canto_3" book="SB" index="1168" link="SB 3.28.22" link_text="SB 3.28.22">
<span class="link">[[Vanisource:SB 3.28.22|SB 3.28.22, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The devotees are so fixed on the lotus feet of the Lord that they do not think of anything else. Those who practice the yoga system must meditate on the lotus feet of the Lord for a long time after following the regulative principles and thereby controlling the senses.</p>
<p>It is specifically mentioned here, bhagavataś caraṇāravindam: one has to think of the lotus feet of the Lord. The Māyāvādīs imagine that one can think of the lotus feet of Lord Śiva or Lord Brahmā or the goddess Durgā to achieve liberation, but this is not so. Bhagavataḥ is specifically mentioned. Bhagavataḥ means "of the Supreme Personality of Godhead, Viṣṇu," and no one else.</p>
</div>
</div>
<div id="SB32823_41" class="quote" parent="SB_Canto_3" book="SB" index="1169" link="SB 3.28.23" link_text="SB 3.28.23">
<span class="link">[[Vanisource:SB 3.28.23|SB 3.28.23, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Since transcendental behavior is different from mundane behavior, it should not be taken that the Lord receives service from His wife just as a demigod or human being might receive service from his wife. It is advised here that the yogī always keep this picture in his heart. The devotee always thinks of this relationship between Lakṣmī and Nārāyaṇa; therefore he does not meditate on the mental plane as impersonalists and voidists do.</p>
</div>
</div>
<div id="SB32824_42" class="quote" parent="SB_Canto_3" book="SB" index="1170" link="SB 3.28.24" link_text="SB 3.28.24">
<span class="link">[[Vanisource:SB 3.28.24|SB 3.28.24, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Personality of Godhead is the reservoir of all strength, and His strength rests on the thighs of His transcendental body. His whole body is full of opulences: all riches, all strength, all fame, all beauty, all knowledge and all renunciation. The yogī is advised to meditate upon the transcendental form of the Lord, beginning from the soles of the feet and then gradually rising to the knees, to the thighs, and finally arriving at the face. The system of meditating on the Supreme Personality of Godhead begins from His feet.</p>
</div>
</div>
<div id="SB32824_43" class="quote" parent="SB_Canto_3" book="SB" index="1170" link="SB 3.28.24" link_text="SB 3.28.24">
<span class="link">[[Vanisource:SB 3.28.24|SB 3.28.24, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Generally, the lower part of the body of the statue of the Lord is covered with yellow silk. That is the Vaikuṇṭha dress, or the dress the Lord wears in the spiritual sky. This cloth extends down to the Lord's ankles. Thus, since the yogī has so many transcendental objectives on which to meditate, there is no reason for his meditating on something imaginary, as is the practice of the so-called yogīs whose objective is impersonal.</p>
</div>
</div>
<div id="SB32825_44" class="quote" parent="SB_Canto_3" book="SB" index="1171" link="SB 3.28.25" link_text="SB 3.28.25">
<span class="link">[[Vanisource:SB 3.28.25|SB 3.28.25, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The yogī should then meditate on His moonlike navel in the center of His abdomen. From His navel, which is the foundation of the entire universe, sprang the lotus stem containing all the different planetary systems. The lotus is the residence of Brahmā, the first created being. In the same way, the yogī should concentrate his mind on the Lord's nipples, which resemble a pair of most exquisite emeralds and which appear whitish because of the rays of the milk-white pearl necklaces adorning His chest.</p>
</div>
</div>
<div id="SB32825_45" class="quote" parent="SB_Canto_3" book="SB" index="1171" link="SB 3.28.25" link_text="SB 3.28.25">
<span class="link">[[Vanisource:SB 3.28.25|SB 3.28.25, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The yogī is advised next to meditate upon the navel of the Lord, which is the foundation of all material creation. Just as a child is connected to his mother by the umbilical cord, so the first-born living creature, Brahmā, by the supreme will of the Lord, is connected to the Lord by a lotus stem. In the previous verse it was stated that the goddess of fortune, Lakṣmī, who engages in massaging the legs, ankles and thighs of the Lord, is called the mother of Brahmā, but actually Brahmā is born from the abdomen of the Lord, not from the abdomen of his mother. These are inconceivable conceptions of the Lord, and one should not think materially, "How can the father give birth to a child?"</p>
</div>
</div>
<div id="SB32826_46" class="quote" parent="SB_Canto_3" book="SB" index="1172" link="SB 3.28.26" link_text="SB 3.28.26">
<span class="link">[[Vanisource:SB 3.28.26|SB 3.28.26, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The yogī should then meditate on the chest of the Supreme Personality of Godhead, the abode of goddess Mahā-Lakṣmī. The Lord's chest is the source of all transcendental pleasure for the mind and full satisfaction for the eyes. The yogī should then imprint on his mind the neck of the Personality of Godhead, who is adored by the entire universe. The neck of the Lord serves to enhance the beauty of the Kaustubha gem, which hangs on His chest.</p>
</div>
</div>
<div id="SB32826_47" class="quote" parent="SB_Canto_3" book="SB" index="1172" link="SB 3.28.26" link_text="SB 3.28.26">
<span class="link">[[Vanisource:SB 3.28.26|SB 3.28.26, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">These inconceivable varieties of energy are stored in the bosom of the Lord. As people generally say, God is all-powerful. That prowess is represented by Mahā-Lakṣmī, the reservoir of all energies, who is situated on the bosom of the transcendental form of the Lord. The yogī who can meditate perfectly on that spot on the transcendental form of the Lord can derive many material powers, which comprise the eight perfections of the yoga system.</p>
</div>
</div>
<div id="SB32826_48" class="quote" parent="SB_Canto_3" book="SB" index="1172" link="SB 3.28.26" link_text="SB 3.28.26">
<span class="link">[[Vanisource:SB 3.28.26|SB 3.28.26, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">It is stated herein that the beauty of the neck of the Lord enhances the beauty of the Kaustubha gem rather than vice versa. The gem itself becomes more beautiful because it is situated on the neck of the Lord. A yogī is therefore recommended to meditate upon the Lord's neck. The Lord's transcendental form can either be meditated upon in the mind or placed in a temple in the form of a statue and decorated in such a way that everyone can contemplate it. Temple worship, therefore, is meant for persons who are not so advanced that they can meditate upon the form of the Lord. There is no difference between constantly visiting the temple and directly seeing the transcendental form of the Lord; they are of equal value. The advantageous position of the yogī is that he can sit anywhere in a solitary place and meditate upon the form of the Lord.</p>
</div>
</div>
<div id="SB32826_49" class="quote" parent="SB_Canto_3" book="SB" index="1172" link="SB 3.28.26" link_text="SB 3.28.26">
<span class="link">[[Vanisource:SB 3.28.26|SB 3.28.26, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The advantageous position of the yogī is that he can sit anywhere in a solitary place and meditate upon the form of the Lord. A less advanced person, however, has to go to the temple, and as long as he does not go to the temple he is unable to see the form of the Lord. Either by hearing, seeing or meditating, the objective is the transcendental form of the Lord; there is no question of voidness or impersonalism. The Lord can bestow the blessings of transcendental pleasure upon either the visitor of the temple, the meditator-yogī or one who hears about the Lord's transcendental form from scriptures like the Śrīmad-Bhāgavatam or Bhagavad-gītā. There are nine processes for executing devotional service, of which smaraṇam, or meditation, is one. Yogīs take advantage of the process of smaraṇam, whereas bhakti-yogīs take special advantage of the process of hearing and chanting.</p>
</div>
</div>
<div id="SB32827_50" class="quote" parent="SB_Canto_3" book="SB" index="1173" link="SB 3.28.27" link_text="SB 3.28.27">
<span class="link">[[Vanisource:SB 3.28.27|SB 3.28.27, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The yogī should further meditate upon the Lord's four arms, which are the source of all the powers of the demigods who control the various functions of material nature. Then the yogi should concentrate on the polished ornaments, which were burnished by Mount Mandara as it revolved. He should also duly contemplate the Lord's discus, the Sudarśana cakra, which contains one thousand spokes and a dazzling luster, as well as the conch, which looks like a swan in His lotuslike palm.</p>
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</div>
<div id="SB32827_51" class="quote" parent="SB_Canto_3" book="SB" index="1173" link="SB 3.28.27" link_text="SB 3.28.27">
<span class="link">[[Vanisource:SB 3.28.27|SB 3.28.27, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Mandara Hill is mentioned here because when the ocean was churned by the demons on one side and the demigods on the other, Mandara Hill was taken as the churning rod. The Lord in His tortoise incarnation became the pivot for the churning rod, and thus His ornaments were polished by the turning of Mandara Hill. In other words, the ornaments on the arms of the Lord are as brilliant and lustrous as if they had been polished very recently. The wheel in the hand of the Lord, called the Sudarśana cakra, has one thousand spokes. The yogī is advised to meditate upon each of the spokes. He should meditate upon each and every one of the component parts of the transcendental form of the Lord.</p>
</div>
</div>
<div id="SB32828_52" class="quote" parent="SB_Canto_3" book="SB" index="1174" link="SB 3.28.28" link_text="SB 3.28.28">
<span class="link">[[Vanisource:SB 3.28.28|SB 3.28.28, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The yogī should meditate upon His club, which is named Kaumodakī and is very dear to Him. This club smashes the demons, who are always inimical soldiers, and is smeared with their blood. One should also concentrate on the nice garland on the neck of the Lord, which is always surrounded by bumblebees, with their nice buzzing sound, and one should meditate upon the pearl necklace on the Lord's neck, which is considered to represent the pure living entities who are always engaged in His service.</p>
</div>
</div>
<div id="SB32829_53" class="quote" parent="SB_Canto_3" book="SB" index="1175" link="SB 3.28.29" link_text="SB 3.28.29">
<span class="link">[[Vanisource:SB 3.28.29|SB 3.28.29, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The yogī should then meditate on the lotuslike countenance of the Lord, who presents His different forms in this world out of compassion for the anxious devotees. His nose is prominent, and His crystal-clear cheeks are illuminated by the oscillation of His glittering alligator-shaped earrings.</p>
</div>
</div>
<div id="SB32829_54" class="quote" parent="SB_Canto_3" book="SB" index="1175" link="SB 3.28.29" link_text="SB 3.28.29">
<span class="link">[[Vanisource:SB 3.28.29|SB 3.28.29, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Lord has innumerable forms, and He appears in a particular form as preferred by a particular type of devotee. A yogī is advised to meditate upon the forms that are approved by devotees. A yogī cannot imagine a form for meditation. Those so-called yogīs who manufacture a circle or target are engaged in nonsense. Actually, a yogī must meditate upon the form of the Supreme Personality of Godhead that has been experienced by the Lord's pure devotees. Yogī means devotee. Yogīs who are not actually pure devotees should follow in the footsteps of devotees. It is especially mentioned here that the yogī should meditate upon the form which is thus approved; he cannot manufacture a form of the Lord.</p>
</div>
</div>
<div id="SB32830_55" class="quote" parent="SB_Canto_3" book="SB" index="1176" link="SB 3.28.30" link_text="SB 3.28.30">
<span class="link">[[Vanisource:SB 3.28.30|SB 3.28.30, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The yogi then meditates upon the beautiful face of the Lord, which is adorned with curly hair and decorated by lotuslike eyes and dancing eyebrows. A lotus surrounded by swarming bees and a pair of swimming fish would be put to shame by its elegance.</p>
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</div>
<div id="SB32830_56" class="quote" parent="SB_Canto_3" book="SB" index="1176" link="SB 3.28.30" link_text="SB 3.28.30">
<span class="link">[[Vanisource:SB 3.28.30|SB 3.28.30, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">One important statement here is dhyāyen manomayam. Manomayam is not imagination. Impersonalists think that the yogī can imagine any form he likes, but, as stated here, the yogī must meditate upon the form of the Lord which is experienced by devotees. Devotees never imagine a form of the Lord. They are not satisfied by something imaginary. The Lord has different eternal forms; each devotee likes a particular form and thus engages himself in the service of the Lord by worshiping that form. The Lord's form is depicted in different ways according to scriptures. As already discussed, there are eight kinds of representations of the original form of the Lord. These representations can be produced by the use of clay, stone, wood, paint, sand, etc., depending upon the resources of the devotee.</p>
</div>
</div>
<div id="SB32832_57" class="quote" parent="SB_Canto_3" book="SB" index="1178" link="SB 3.28.32" link_text="SB 3.28.32">
<span class="link">[[Vanisource:SB 3.28.32|SB 3.28.32, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">A yogī should similarly meditate on the most benevolent smile of Lord Śrī Hari, a smile which, for all those who bow to Him, dries away the ocean of tears caused by intense grief. The yogī should also meditate on the Lord's arched eyebrows, which are manifested by His internal potency in order to charm the sex-god for the good of the sages.</p>
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</div>
<div id="SB32833_58" class="quote" parent="SB_Canto_3" book="SB" index="1179" link="SB 3.28.33" link_text="SB 3.28.33">
<span class="link">[[Vanisource:SB 3.28.33|SB 3.28.33, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">With devotion steeped in love and affection, the yogī should meditate within the core of his heart upon the laughter of Lord Viṣṇu. The laughter of Viṣṇu is so captivating that it can be easily meditated upon. When the Supreme Lord is laughing, one can see His small teeth, which resemble jasmine buds rendered rosy by the splendor of His lips. Once devoting his mind to this, the yogī should no longer desire to see anything else.</p>
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</div>
<div id="SB32833_59" class="quote" parent="SB_Canto_3" book="SB" index="1179" link="SB 3.28.33" link_text="SB 3.28.33">
<span class="link">[[Vanisource:SB 3.28.33|SB 3.28.33, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">It is recommended that the yogī visualize the laughter of the Lord after studying His smile very carefully. These particular descriptions of meditation on the smile, laughter, face, lips and teeth all indicate conclusively that God is not impersonal. It is described herein that one should meditate on the laughter or smiling of Viṣṇu. There is no other activity that can completely cleanse the heart of the devotee. The exceptional beauty of the laughter of Lord Viṣṇu is that when He smiles His small teeth, which resemble the buds of jasmine flowers, at once become reddish, reflecting His rosy lips. If the yogī is able to place the beautiful face of the Lord in the core of his heart, he will be completely satisfied. In other words, when one is absorbed in seeing the beauty of the Lord within himself, the material attraction can no longer disturb him.</p>
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</div>
<div id="SB32834_60" class="quote" parent="SB_Canto_3" book="SB" index="1180" link="SB 3.28.34" link_text="SB 3.28.34">
<span class="link">[[Vanisource:SB 3.28.34|SB 3.28.34, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The mind is used to purify the senses, but when the senses are purified by meditation, there is no need to sit in a particular place and try to meditate upon the form of the Lord. One becomes so habituated that he automatically engages in the personal service of the Lord. When the mind forcibly is engaged upon the form of the Lord, this is called nirbīja-yoga, or lifeless yoga, for the yogī does not automatically engage in the personal service of the Lord. But when he is constantly thinking of the Lord, that is called sabīja-yoga, or living yoga. One has to be promoted to the platform of living yoga.</p>
</div>
</div>
<div id="SB32834_61" class="quote" parent="SB_Canto_3" book="SB" index="1180" link="SB 3.28.34" link_text="SB 3.28.34">
<span class="link">[[Vanisource:SB 3.28.34|SB 3.28.34, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">One should engage in the service of the Lord twenty-four hours a day, as confirmed in the Brahma-saṁhitā. The stage of premāñjana-cchurita can be attained by developing complete love. When one's love for the Supreme Personality of Godhead in devotional service is fully developed, one always sees the Lord, even without artificially meditating on His form. His vision is divine because he has no other engagement. At this stage of spiritual realization it is not necessary to engage the mind artificially. Since the meditation recommended in the lower stages is a means to come to the platform of devotional service, those already engaged in the transcendental loving service of the Lord are above such meditation. This stage of perfection is called Kṛṣṇa consciousness.</p>
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</div>
<div id="SB32912_62" class="quote" parent="SB_Canto_3" book="SB" index="1191" link="SB 3.29.1-2" link_text="SB 3.29.1-2">
<span class="link">[[Vanisource:SB 3.29.1-2|SB 3.29.1-2, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Bhakti-yoga, devotional service, is the basic principle of all systems of philosophy; all philosophy which does not aim for devotional service to the Lord is considered merely mental speculation. But of course bhakti-yoga with no philosophical basis is more or less sentiment. There are two classes of men. Some consider themselves intellectually advanced and simply speculate and meditate, and others are sentimental and have no philosophical basis for their propositions. Neither of these can achieve the highest goal of life-or, if they do, it will take them many, many years. Vedic literature therefore suggests that there are three elements-namely the Supreme Lord, the living entity and their eternal relationship-and the goal of life is to follow the principles of bhakti, or devotional service, and ultimately attain to the planet of the Supreme Lord in full devotion and love as an eternal servitor of the Lord.</p>
</div>
</div>
<div id="SB32935_63" class="quote" parent="SB_Canto_3" book="SB" index="1223" link="SB 3.29.35" link_text="SB 3.29.35">
<span class="link">[[Vanisource:SB 3.29.35|SB 3.29.35, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">It is not acceptable for one to be satisfied simply by practicing the sitting postures and thinking himself complete. By meditation one must attain the stage of devotional service. As previously described, a yogī is advised to meditate on the form of Lord Viṣṇu from point to point, from the ankles to the legs to the knees to the thighs to the chest to the neck, and in this way gradually up to the face and then to the ornaments. There is no question of impersonal meditation.</p>
</div>
</div>
<div id="SB3321215_64" class="quote" parent="SB_Canto_3" book="SB" index="1326" link="SB 3.32.12-15" link_text="SB 3.32.12-15">
<span class="link">[[Vanisource:SB 3.32.12-15|SB 3.32.12-15, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In spite of going up to the first puruṣa-avatāra, Mahā-viṣṇu, after the dissolution of this material creation, such personalities again fall down or come back to the material creation.</p>
<p>It is a great falldown on the part of the impersonalists to think that the Supreme Lord appears within a material body and that one should therefore not meditate upon the form of the Supreme but should meditate instead on the formless. For this particular mistake, even the great mystic yogīs or great stalwart transcendentalists also come back again when there is creation. All living entities other than the impersonalists and monists can directly take to devotional service in full Kṛṣṇa consciousness and become liberated by developing transcendental loving service to the Supreme Personality of Godhead. Such devotional service develops in the degrees of thinking of the Supreme Lord as master, as friend, as son and, at last, as lover. These distinctions in transcendental variegatedness must always be present.</p>
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</div>
<div id="SB33243_65" class="quote" parent="SB_Canto_3" book="SB" index="1352" link="SB 3.32.43" link_text="SB 3.32.43">
<span class="link">[[Vanisource:SB 3.32.43|SB 3.32.43, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Anyone who once meditates upon Me with faith and affection, who hears and chants about Me, surely goes back home, back to Godhead.</p>
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</div>
<div id="SB3332_66" class="quote" parent="SB_Canto_3" book="SB" index="1354" link="SB 3.33.2" link_text="SB 3.33.2">
<span class="link">[[Vanisource:SB 3.33.2|SB 3.33.2, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Devahūti said: Brahmā is said to be unborn because he takes birth from the lotus flower which grows from Your abdomen while You lie in the ocean at the bottom of the universe. But even Brahmā simply meditated upon You, whose body is the source of unlimited universes.</p>
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</div>
<div id="SB3332_67" class="quote" parent="SB_Canto_3" book="SB" index="1354" link="SB 3.33.2" link_text="SB 3.33.2">
<span class="link">[[Vanisource:SB 3.33.2|SB 3.33.2, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Devahūti wanted to impress upon the Lord that when Brahmā wants to see Him, he has to meditate upon Him. "You are the seed of all creation," she said. "Although Brahmā was directly born from You, he still has to perform many years of meditation, and even then he cannot see You directly, face to face. Your body is lying within the vast water at the bottom of the universe, and thus You are known as Garbhodakaśāyī Viṣṇu."</p>
<p>The nature of the Lord's gigantic body is also explained in this verse. That body is transcendental, untouched by matter. Since the material manifestation has come from His body, His body therefore existed before the material creation.</p>
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</div>
<div id="SB3338_68" class="quote" parent="SB_Canto_3" book="SB" index="1360" link="SB 3.33.8" link_text="SB 3.33.8">
<span class="link">[[Vanisource:SB 3.33.8|SB 3.33.8, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">I believe, my Lord, that You are Lord Viṣṇu Himself under the name of Kapila, and You are the Supreme Personality of Godhead, the Supreme Brahman! The saints and sages, being freed from all the disturbances of the senses and mind, meditate upon You, for by Your mercy only can one become free from the clutches of the three modes of material nature. At the time of dissolution, all the Vedas are sustained in You only.</p>
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</div>
<div id="SB33322_69" class="quote" parent="SB_Canto_3" book="SB" index="1374" link="SB 3.33.22" link_text="SB 3.33.22">
<span class="link">[[Vanisource:SB 3.33.22|SB 3.33.22, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">O Vidura, thus always meditating upon her son, the Supreme Personality of Godhead Kapiladeva, she very soon became unattached to her nicely decorated home.</p>
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</div>
<div id="SB33323_70" class="quote" parent="SB_Canto_3" book="SB" index="1375" link="SB 3.33.23" link_text="SB 3.33.23">
<span class="link">[[Vanisource:SB 3.33.23|SB 3.33.23, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Thereafter, having heard with great eagerness and in all detail from her son, Kapiladeva, the eternally smiling Personality of Godhead, Devahūti began to meditate constantly upon the Viṣṇu form of the Supreme Lord.</p>
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</div>
<div id="SB33326_71" class="quote" parent="SB_Canto_3" book="SB" index="1377" link="SB 3.33.26" link_text="SB 3.33.26">
<span class="link">[[Vanisource:SB 3.33.26|SB 3.33.26, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">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.</p>
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</div>
<div id="SB33326_72" class="quote" parent="SB_Canto_3" book="SB" index="1377" link="SB 3.33.26" link_text="SB 3.33.26">
<span class="link">[[Vanisource:SB 3.33.26|SB 3.33.26, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">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.</p>
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</div>
</div>