Purity of consciousness - Revision history

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	== Srimad-Bhagavatam ==		<div class="section" id="Srimad-Bhagavatam" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2></div>

	=== SB Canto 3 ~~===~~		<div class="sub_section" id="SB_Canto_3" text="SB Canto 3"><h3>SB Canto 3</h3></div>

	<~~span~~ class="~~q_heading~~">~~'''~~Of the three, ādhidaivika self-identification is the beginning of purity of consciousness in pursuance of the desire of the Lord.~~'''~~</~~span~~>		<div class="quote" book="SB" link="SB 3.6.7" link_text="SB 3.6.7, Purport">
			<div class="heading">Of the three, ādhidaivika self-identification is the beginning of purity of consciousness in pursuance of the desire of the Lord.</div>

	<~~span~~ class="~~SB-statistics~~">'''[[Vanisource:SB 3.6.7\|SB 3.6.7, Purport]]:''' Consciousness is the sign of the living entity, or the soul. The existence of the soul is manifest in the form of consciousness, called jñāna-śakti. The total consciousness is that of the gigantic virāṭ-rūpa, and the same consciousness is exhibited in individual persons. The activity of consciousness is performed through the air of life, which is of ten divisions. The airs of life are called prāṇa, apāna, udāna, vyāna and samāna and are also differently qualified as nāga, kūrma, kṛkara, devadatta and dhanañjaya. The consciousness of the soul becomes polluted by the material atmosphere, and thus various activities are exhibited in the false ego of bodily identification. These various activities are described in Bhagavad-gītā (2.41) as bahu-śākhā hy anantāś ca buddhayo 'vyavasāyinām. The conditioned soul is bewildered into various activities for want of pure consciousness. In pure consciousness the activity is one. The consciousness of the individual soul becomes one with the supreme consciousness when there is complete synthesis between the two.		<div class="text">'''[[Vanisource:SB 3.6.7\|SB 3.6.7, Purport]]:''' Consciousness is the sign of the living entity, or the soul. The existence of the soul is manifest in the form of consciousness, called jñāna-śakti. The total consciousness is that of the gigantic virāṭ-rūpa, and the same consciousness is exhibited in individual persons. The activity of consciousness is performed through the air of life, which is of ten divisions. The airs of life are called prāṇa, apāna, udāna, vyāna and samāna and are also differently qualified as nāga, kūrma, kṛkara, devadatta and dhanañjaya. The consciousness of the soul becomes polluted by the material atmosphere, and thus various activities are exhibited in the false ego of bodily identification. These various activities are described in Bhagavad-gītā (2.41) as bahu-śākhā hy anantāś ca buddhayo 'vyavasāyinām. The conditioned soul is bewildered into various activities for want of pure consciousness. In pure consciousness the activity is one. The consciousness of the individual soul becomes one with the supreme consciousness when there is complete synthesis between the two.
	The monist believes that there is only one consciousness, whereas the sātvatas, or the devotees, believe that although there is undoubtedly one consciousness, they are one because there is agreement. The individual consciousness is advised to dovetail with the supreme consciousness, as instructed by the Lord in Bhagavad-gītā (18.66): sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja. The individual consciousness (Arjuna) is advised to dovetail with the supreme consciousness and thus maintain his conscious purity. It is foolish to try to stop the activities of consciousness, but they can be purified when they are dovetailed with the Supreme. This consciousness is divided into three modes of self-identification according to the proportion of purity: ādhyātmika, or self-identification with the body and mind, ādhibhautika, or self-identification with the material products, and ādhidaivika, or self-identification as a servant of the Lord. Of the three, ādhidaivika self-identification is the beginning of purity of consciousness in pursuance of the desire of the Lord.</~~span~~>		The monist believes that there is only one consciousness, whereas the sātvatas, or the devotees, believe that although there is undoubtedly one consciousness, they are one because there is agreement. The individual consciousness is advised to dovetail with the supreme consciousness, as instructed by the Lord in Bhagavad-gītā (18.66): sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja. The individual consciousness (Arjuna) is advised to dovetail with the supreme consciousness and thus maintain his conscious purity. It is foolish to try to stop the activities of consciousness, but they can be purified when they are dovetailed with the Supreme. This consciousness is divided into three modes of self-identification according to the proportion of purity: ādhyātmika, or self-identification with the body and mind, ādhibhautika, or self-identification with the material products, and ādhidaivika, or self-identification as a servant of the Lord. Of the three, ādhidaivika self-identification is the beginning of purity of consciousness in pursuance of the desire of the Lord.</div>
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	=== SB Canto 8 ~~===~~		<div class="sub_section" id="SB_Canto_8" text="SB Canto 8"><h3>SB Canto 8</h3></div>

	<~~span~~ class="~~q_heading~~">~~'''~~How can those who are like animals in the bodily concept of life, and who have no purity of consciousness, practice yoga?~~'''~~</~~span~~>		<div class="quote" book="SB" link="SB 8.3.27" link_text="SB 8.3.27, Purport">
			<div class="heading">How can those who are like animals in the bodily concept of life, and who have no purity of consciousness, practice yoga?</div>

	<~~span~~ class="~~SB-statistics~~">'''[[Vanisource:SB 8.3.27\|SB 8.3.27, Purport]]:''' The King of the elephants, Gajendra, simply accepted that there must be someone who has created this cosmic manifestation and has supplied its ingredients. This should be admitted by everyone, even the most determined atheists. Why, then, do the nondevotees and atheists not admit this? The reason is that they are polluted by the reactions of their fruitive activities. One must be freed from all the dirt accumulated within the heart due to fruitive activities performed one after another. One must wash off this dirt by practicing bhakti-yoga. Yoga-randhita-karmāṇaḥ. As long as one is covered by material nature's modes of ignorance and passion, there is no possibility of understanding the Supreme Lord. Tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye [SB 1.2.19]. When one is freed from the modes of ignorance and passion, one becomes free from the lowest qualities-kāma and lobha, lust and greed.		<div class="text">'''[[Vanisource:SB 8.3.27\|SB 8.3.27, Purport]]:''' The King of the elephants, Gajendra, simply accepted that there must be someone who has created this cosmic manifestation and has supplied its ingredients. This should be admitted by everyone, even the most determined atheists. Why, then, do the nondevotees and atheists not admit this? The reason is that they are polluted by the reactions of their fruitive activities. One must be freed from all the dirt accumulated within the heart due to fruitive activities performed one after another. One must wash off this dirt by practicing bhakti-yoga. Yoga-randhita-karmāṇaḥ. As long as one is covered by material nature's modes of ignorance and passion, there is no possibility of understanding the Supreme Lord. Tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye [SB 1.2.19]. When one is freed from the modes of ignorance and passion, one becomes free from the lowest qualities-kāma and lobha, lust and greed.
	Nowadays there are so many yoga schools to encourage people in developing their lusty desires and greed through the practice of yoga. People are therefore very much fond of so-called yoga practice. The actual practice of yoga, however, is described here. As authoritatively stated in the Śrīmad-Bhāgavatam (12.13.1), dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ: a yogī is one who always meditates on the lotus feet of the Supreme Personality of Godhead. This is also confirmed in the Brahma-saṁhitā (5.38):		Nowadays there are so many yoga schools to encourage people in developing their lusty desires and greed through the practice of yoga. People are therefore very much fond of so-called yoga practice. The actual practice of yoga, however, is described here. As authoritatively stated in the Śrīmad-Bhāgavatam (12.13.1), dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ: a yogī is one who always meditates on the lotus feet of the Supreme Personality of Godhead. This is also confirmed in the Brahma-saṁhitā (5.38):

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	:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi		:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

	"I worship Govinda, the primeval Lord, who is Śyāmasundara, Kṛṣṇa Himself, with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love." The bhakti-yogī constantly sees Śyāmasundara—beautiful Lord Kṛṣṇa with His blackish bodily hue. Because the King of the elephants, Gajendra, thought himself an ordinary animal, he thought himself unfit to see the Lord. In his humility, he thought that he could not practice yoga. In other words, how can those who are like animals in the bodily concept of life, and who have no purity of consciousness, practice yoga? In the present day, people who have no control over their senses, who have no understanding of philosophy and who do not follow religious principles or rules and regulations are nonetheless pretending to be yogīs. This is the greatest anomaly in the practice of mystic yoga.</~~span~~>		"I worship Govinda, the primeval Lord, who is Śyāmasundara, Kṛṣṇa Himself, with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love." The bhakti-yogī constantly sees Śyāmasundara—beautiful Lord Kṛṣṇa with His blackish bodily hue. Because the King of the elephants, Gajendra, thought himself an ordinary animal, he thought himself unfit to see the Lord. In his humility, he thought that he could not practice yoga. In other words, how can those who are like animals in the bodily concept of life, and who have no purity of consciousness, practice yoga? In the present day, people who have no control over their senses, who have no understanding of philosophy and who do not follow religious principles or rules and regulations are nonetheless pretending to be yogīs. This is the greatest anomaly in the practice of mystic yoga.</div>
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Visnu Murti at 04:44, 3 February 2009

2009-02-03T04:44:05Z

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== Srimad-Bhagavatam ==

=== SB Canto 3 ===

'''Of the three, ādhidaivika self-identification is the beginning of purity of consciousness in pursuance of the desire of the Lord.'''

'''[[Vanisource:SB 3.6.7|SB 3.6.7, Purport]]:''' Consciousness is the sign of the living entity, or the soul. The existence of the soul is manifest in the form of consciousness, called jñāna-śakti. The total consciousness is that of the gigantic virāṭ-rūpa, and the same consciousness is exhibited in individual persons. The activity of consciousness is performed through the air of life, which is of ten divisions. The airs of life are called prāṇa, apāna, udāna, vyāna and samāna and are also differently qualified as nāga, kūrma, kṛkara, devadatta and dhanañjaya. The consciousness of the soul becomes polluted by the material atmosphere, and thus various activities are exhibited in the false ego of bodily identification. These various activities are described in Bhagavad-gītā (2.41) as bahu-śākhā hy anantāś ca buddhayo 'vyavasāyinām. The conditioned soul is bewildered into various activities for want of pure consciousness. In pure consciousness the activity is one. The consciousness of the individual soul becomes one with the supreme consciousness when there is complete synthesis between the two.
The monist believes that there is only one consciousness, whereas the sātvatas, or the devotees, believe that although there is undoubtedly one consciousness, they are one because there is agreement. The individual consciousness is advised to dovetail with the supreme consciousness, as instructed by the Lord in Bhagavad-gītā (18.66): sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja. The individual consciousness (Arjuna) is advised to dovetail with the supreme consciousness and thus maintain his conscious purity. It is foolish to try to stop the activities of consciousness, but they can be purified when they are dovetailed with the Supreme. This consciousness is divided into three modes of self-identification according to the proportion of purity: ādhyātmika, or self-identification with the body and mind, ādhibhautika, or self-identification with the material products, and ādhidaivika, or self-identification as a servant of the Lord. Of the three, ādhidaivika self-identification is the beginning of purity of consciousness in pursuance of the desire of the Lord.

=== SB Canto 8 ===

'''How can those who are like animals in the bodily concept of life, and who have no purity of consciousness, practice yoga?'''

'''[[Vanisource:SB 8.3.27|SB 8.3.27, Purport]]:''' The King of the elephants, Gajendra, simply accepted that there must be someone who has created this cosmic manifestation and has supplied its ingredients. This should be admitted by everyone, even the most determined atheists. Why, then, do the nondevotees and atheists not admit this? The reason is that they are polluted by the reactions of their fruitive activities. One must be freed from all the dirt accumulated within the heart due to fruitive activities performed one after another. One must wash off this dirt by practicing bhakti-yoga. Yoga-randhita-karmāṇaḥ. As long as one is covered by material nature's modes of ignorance and passion, there is no possibility of understanding the Supreme Lord. Tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye [SB 1.2.19]. When one is freed from the modes of ignorance and passion, one becomes free from the lowest qualities-kāma and lobha, lust and greed.
Nowadays there are so many yoga schools to encourage people in developing their lusty desires and greed through the practice of yoga. People are therefore very much fond of so-called yoga practice. The actual practice of yoga, however, is described here. As authoritatively stated in the Śrīmad-Bhāgavatam (12.13.1), dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ: a yogī is one who always meditates on the lotus feet of the Supreme Personality of Godhead. This is also confirmed in the Brahma-saṁhitā (5.38):

:premāñjana-cchurita-bhakti-vilocanena
:santaḥ sadaiva hṛdayeṣu vilokayanti
:yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship Govinda, the primeval Lord, who is Śyāmasundara, Kṛṣṇa Himself, with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love." The bhakti-yogī constantly sees Śyāmasundara—beautiful Lord Kṛṣṇa with His blackish bodily hue. Because the King of the elephants, Gajendra, thought himself an ordinary animal, he thought himself unfit to see the Lord. In his humility, he thought that he could not practice yoga. In other words, how can those who are like animals in the bodily concept of life, and who have no purity of consciousness, practice yoga? In the present day, people who have no control over their senses, who have no understanding of philosophy and who do not follow religious principles or rules and regulations are nonetheless pretending to be yogīs. This is the greatest anomaly in the practice of mystic yoga.