Bhagavad-gita As It Is
CHAPTER 6b: Dhyana-yoga
©1989, The Bhaktivedanta Book Trust
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TEXT 26
yato yato niscalati
manas cancalam asthiram
tatas tato niyamyaitad
atmany eva vasam nayet
WORD FOR WORD
yatah yatah -- wherever; niscalati -- becomes verily
agitated; manah -- the mind; cancalam -- flickering;
asthiram -- unsteady; tatah tatah -- from there;
niyamya -- regulating; etat -- this; atmani -- in the
self; eva -- certainly; vasam -- control; nayet --
must bring under.
TRANSLATION
From wherever the mind wanders due to its flickering and unsteady nature,
one must certainly withdraw it and bring it back under the control of the
self.
PURPORT
The nature of the mind is flickering and unsteady. But a self-realized
yogi has to control the mind; the mind should not control him. One
who controls the mind (and therefore the senses as well) is called
gosvami, or svami, and one who is controlled by the mind is
called go-dasa, or the servant of the senses. A gosvami
knows the standard of sense happiness. In transcendental sense happiness,
the senses are engaged in the service of Hrsikesa, or the supreme owner of
the senses -- Krishna. Serving Krishna with purified senses is called
Krishna consciousness. That is the way of bringing the senses under full
control. What is more, that is the highest perfection of yoga
practice.
TEXT 27
prasanta-manasam hy enam
yoginam sukham uttamam
upaiti santa-rajasam
brahma-bhutam akalmasam
WORD FOR WORD
prasanta -- peaceful, fixed on the lotus feet of Krishna;
manasam -- whose mind; hi -- certainly; enam -- this;
yoginam -- yogi; sukham -- happiness; uttamam -- the
highest; upaiti -- attains; santa-rajasam -- his passion
pacified; brahma-bhutam -- liberation by identification with the
Absolute; akalmasam -- freed from all past sinful reactions.
TRANSLATION
The yogi whose mind is fixed on Me verily attains the highest perfection
of transcendental happiness. He is beyond the mode of passion, he realizes
his qualitative identity with the Supreme, and thus he is freed from all
reactions to past deeds.
PURPORT
Brahma-bhuta is the state of being free from material contamination
and situated in the transcendental service of the Lord. Mad-bhaktim
labhate param (Bg. 18.54). One cannot remain in the quality of
Brahman, the Absolute, until one's mind is fixed on the lotus feet of the
Lord. Sa vai manah krsna-padaravindayoh. To be always engaged in
the transcendental loving service of the Lord, or to remain in Krishna
consciousness, is to be factually liberated from the mode of passion and
all material contamination.
TEXT 28
yunjann evam sadatmanam
yogi vigata-kalmasah
sukhena brahma-samsparsam
atyantam sukham asnute
WORD FOR WORD
yunjan -- engaging in yoga practice; evam -- thus;
sada -- always; atmanam -- the self; yogi -- one who
is in touch with the Supreme Self; vigata -- freed from;
kalmasah -- all material contamination; sukhena -- in
transcendental happiness; brahma-samsparsam -- being in constant
touch with the Supreme; atyantam -- the highest; sukham --
happiness; asnute -- attains.
TRANSLATION
Thus the self-controlled yogi, constantly engaged in yoga practice,
becomes free from all material contamination and achieves the highest
stage of perfect happiness in transcendental loving service to the Lord.
PURPORT
Self-realization means knowing one's constitutional position in
relationship to the Supreme. The individual soul is part and parcel of the
Supreme, and his position is to render transcendental service to the Lord.
This transcendental contact with the Supreme is called
brahma-samsparsa.
TEXT 29
sarva-bhuta-stham atmanam
sarva-bhutani catmani
iksate yoga-yuktatma
sarvatra sama-darshanah
WORD FOR WORD
sarva-bhuta-stham -- situated in all beings; atmanam -- the
Supersoul; sarva -- all; bhutani -- entities; ca --
also; atmani -- in the self; iksate -- does see;
yoga-yukta-atma -- one who is dovetailed in Krishna consciousness;
sarvatra -- everywhere; sama-darshanah -- seeing equally.
TRANSLATION
A true yogi observes Me in all beings and also sees every being in Me.
Indeed, the self-realized person sees Me, the same Supreme Lord,
everywhere.
PURPORT
A Krishna conscious yogi is the perfect seer because he sees
Krishna, the Supreme, situated in everyone's heart as Supersoul
(Paramatma). Isvarah sarva-bhutanam hrd-dese 'rjuna tisthati. The
Lord in His Paramatma feature is situated within both the heart of the dog
and that of a brahmana. The perfect yogi knows that the Lord
is eternally transcendental and is not materially affected by His presence
in either a dog or a brahmana. That is the supreme neutrality of
the Lord. The individual soul is also situated in the individual heart,
but he is not present in all hearts. That is the distinction between the
individual soul and the Supersoul. One who is not factually in the
practice of yoga cannot see so clearly. A Krishna conscious person
can see Krishna in the heart of both the believer and the nonbeliever. In
the smrti this is confirmed as follows: atatatvac ca matrtvac ca
atma hi paramo harih. The Lord, being the source of all beings, is
like the mother and the maintainer. As the mother is neutral to all
different kinds of children, the supreme father (or mother) is also.
Consequently the Supersoul is always in every living being.
Outwardly, also, every living being is situated in the energy of the Lord.
As will be explained in the Seventh Chapter, the Lord has, primarily, two
energies -- the spiritual (or superior) and the material (or inferior).
The living entity, although part of the superior energy, is conditioned by
the inferior energy; the living entity is always in the Lord's energy.
Every living entity is situated in Him in one way or another.
The yogi sees equally because he sees that all living entities,
although in different situations according to the results of fruitive
work, in all circumstances remain the servants of God. While in the
material energy, the living entity serves the material senses; and while
in spiritual energy, he serves the Supreme Lord directly. In either case
the living entity is the servant of God. This vision of equality is
perfect in a person in Krishna consciousness.
TEXT 30
yo mam pasyati sarvatra
sarvam ca mayi pasyati
tasyaham na pranasyami
sa ca me na pranasyati
WORD FOR WORD
yah -- whoever; mam -- Me; pasyati -- sees;
sarvatra -- everywhere; sarvam -- everything; ca --
and; mayi -- in Me; pasyati -- sees; tasya -- for
him; aham -- I; na -- not; pranasyami -- am lost;
sah -- he; ca -- also; me -- to Me; na -- nor;
pranasyati -- is lost.
TRANSLATION
For one who sees Me everywhere and sees everything in Me, I am never lost,
nor is he ever lost to Me.
PURPORT
A person in Krishna consciousness certainly sees Lord Krishna everywhere,
and he sees everything in Krishna. Such a person may appear to see all
separate manifestations of the material nature, but in each and every
instance he is conscious of Krishna, knowing that everything is a
manifestation of Krishna's energy. Nothing can exist without Krishna, and
Krishna is the Lord of everything -- this is the basic principle of
Krishna consciousness. Krishna consciousness is the development of love of
Krishna -- a position transcendental even to material liberation. At this
stage of Krishna consciousness, beyond self-realization, the devotee
becomes one with Krishna in the sense that Krishna becomes everything for
the devotee and the devotee becomes full in loving Krishna. An intimate
relationship between the Lord and the devotee then exists. In that stage,
the living entity can never be annihilated, nor is the Personality of
Godhead ever out of the sight of the devotee. To merge in Krishna is
spiritual annihilation. A devotee takes no such risk. It is stated in the
Brahma-samhita (5.38):
premanjana-cchurita-bhakti-vilocanena
santah sadaiva hrdayesu vilokayanti
yam syamasundaram acintya-guna-svarupam
govindam adi-purusam tam aham bhajami
"I worship the primeval Lord, Govinda, who is always seen by the devotee
whose eyes are anointed with the pulp of love. He is seen in His eternal
form of Syamasundara, situated within the heart of the devotee."
At this stage, Lord Krishna never disappears from the sight of the
devotee, nor does the devotee ever lose sight of the Lord. In the case of
a yogi who sees the Lord as Paramatma within the heart, the same
applies. Such a yogi turns into a pure devotee and cannot bear to
live for a moment without seeing the Lord within himself.
TEXT 31
sarva-bhuta-sthitam yo mam
bhajaty ekatvam asthitah
sarvatha vartamano 'pi
sa yogi mayi vartate
WORD FOR WORD
sarva-bhuta-sthitam -- situated in everyone's heart; yah --
he who; mam -- Me; bhajati -- serves in devotional service;
ekatvam -- in oneness; asthitah -- situated; sarvatha
-- in all respects; vartamanah -- being situated; api -- in
spite of; sah -- he; yogi -- the transcendentalist;
mayi -- in Me; vartate -- remains.
TRANSLATION
Such a yogi, who engages in the worshipful service of the Supersoul,
knowing that I and the Supersoul are one, remains always in Me in all
circumstances.
PURPORT
A yogi who is practicing meditation on the Supersoul sees within
himself the plenary portion of Krishna as Vishnu -- with four hands,
holding conchshell, wheel, club and lotus flower. The yogi should
know that Vishnu is not different from Krishna. Krishna in this form of
Supersoul is situated in everyone's heart. Furthermore, there is no
difference between the innumerable Supersouls present in the innumerable
hearts of living entities. Nor is there a difference between a Krishna
conscious person always engaged in the transcendental loving service of
Krishna and a perfect yogi engaged in meditation on the Supersoul.
The yogi in Krishna consciousness -- even though he may be engaged
in various activities while in material existence -- remains always
situated in Krishna. This is confirmed in the
Bhakti-rasamrta-sindhu (1.2.187) of Srila Rupa Gosvami:
nikhilasv apy avasthasu jivan-muktah sa ucyate. A devotee of the
Lord, always acting in Krishna consciousness, is automatically liberated.
In the Narada-pancaratra this is confirmed in this way:
dik-kalady-anavacchinne
krsne ceto vidhaya ca
tan-mayo bhavati ksipram
jivo brahmani yojayet
"By concentrating one's attention on the transcendental form of Krishna,
who is all-pervading and beyond time and space, one becomes absorbed in
thinking of Krishna and then attains the happy state of transcendental
association with Him."
Krishna consciousness is the highest stage of trance in yoga
practice. This very understanding that Krishna is present as Paramatma in
everyone's heart makes the yogi faultless. The Vedas
(Gopala-tapani Upanisad 1.21) confirm this inconceivable potency of
the Lord as follows: eko 'pisan bahudhayo 'vabhati. "Although the
Lord is one, He is present in innumerable hearts as many." Similarly, in
the smrti-sastra it is said:
eka eva paro visnuh
sarva-vyapi na samsayah
aisvaryad rupam ekam ca
surya-vat bahudheyate
"Vishnu is one, and yet He is certainly all-pervading. By His inconceivable
potency, in spite of His one form, He is present everywhere, as the sun
appears in many places at once."
TEXT 32
atmaupamyena sarvatra
samam pasyati yo 'rjuna
sukham va yadi va duhkham
sa yogi paramo matah
WORD FOR WORD
atma -- with his self; aupamyena -- by comparison;
sarvatra -- everywhere; samam -- equally; pasyati --
sees; yah -- he who; arjuna -- O Arjuna; sukham --
happiness; va -- or; yadi -- if; va -- or;
duhkham -- distress; sah -- such; yogi -- a
transcendentalist; paramah -- perfect; matah -- is
considered.
TRANSLATION
He is a perfect yogi who, by comparison to his own self, sees the true
equality of all beings, in both their happiness and their distress, O
Arjuna!
PURPORT
One who is Krishna conscious is a perfect yogi; he is aware of
everyone's happiness and distress by dint of his own personal experience.
The cause of the distress of a living entity is forgetfulness of his
relationship with God. And the cause of happiness is knowing Krishna to be
the supreme enjoyer of all the activities of the human being, the
proprietor of all lands and planets, and the sincerest friend of all
living entities. The perfect yogi knows that the living being who
is conditioned by the modes of material nature is subjected to the
threefold material miseries due to forgetfulness of his relationship with
Krishna. And because one in Krishna consciousness is happy, he tries to
distribute the knowledge of Krishna everywhere. Since the perfect
yogi tries to broadcast the importance of becoming Krishna
conscious, he is the best philanthropist in the world, and he is the
dearest servitor of the Lord. Na ca tasman manusyesu kascin me
priya-krttamah (Bg. 18.69). In other words, a devotee of the Lord
always looks to the welfare of all living entities, and in this way he is
factually the friend of everyone. He is the best yogi because he
does not desire perfection in yoga for his personal benefit, but
tries for others also. He does not envy his fellow living entities. Here
is a contrast between a pure devotee of the Lord and a yogi
interested only in his personal elevation. The yogi who has
withdrawn to a secluded place in order to meditate perfectly may not be as
perfect as a devotee who is trying his best to turn every man toward
Krishna consciousness.
TEXT 33
arjuna uvaca
yo 'yam yogas tvaya proktah
samyena madhusudana
etasyaham na pasyami
cancalatvat sthitim sthiram
WORD FOR WORD
arjunah uvaca -- Arjuna said; yah ayam -- this system;
yogah -- mysticism; tvaya -- by You; proktah --
described; samyena -- generally; madhu-sudana -- O killer of
the demon Madhu; etasya -- of this; aham -- I; na --
do not; pasyami -- see; cancalatvat -- due to being
restless; sthitim -- situation; sthiram -- stable.
TRANSLATION
Arjuna said: O Madhusudana, the system of yoga which You have summarized
appears impractical and unendurable to me, for the mind is restless and
unsteady.
PURPORT
The system of mysticism described by Lord Krishna to Arjuna beginning with
the words sucau dese and ending with yogi paramah is here
being rejected by Arjuna out of a feeling of inability. It is not possible
for an ordinary man to leave home and go to a secluded place in the
mountains or jungles to practice yoga in this Age of Kali. The
present age is characterized by a bitter struggle for a life of short
duration. People are not serious about self-realization even by simple,
practical means, and what to speak of this difficult yoga system,
which regulates the mode of living, the manner of sitting, selection of
place, and detachment of the mind from material engagements. As a
practical man, Arjuna thought it was impossible to follow this system of
yoga, even though he was favorably endowed in many ways. He
belonged to the royal family and was highly elevated in terms of numerous
qualities; he was a great warrior, he had great longevity, and, above all,
he was the most intimate friend of Lord Krishna, the Supreme Personality
of Godhead. Five thousand years ago, Arjuna had much better facilities
than we do now, yet he refused to accept this system of yoga. In
fact, we do not find any record in history of his practicing it at any
time. Therefore this system must be considered generally impossible in
this Age of Kali. Of course it may be possible for some very few, rare
men, but for the people in general it is an impossible proposal. If this
were so five thousand years ago, then what of the present day? Those who
are imitating this yoga system in different so-called schools and
societies, although complacent, are certainly wasting their time. They are
completely in ignorance of the desired goal.
TEXT 34
cancalam hi manah krsna
pramathi balavad drdham
tasyaham nigraham manye
vayor iva su-duskaram
WORD FOR WORD
cancalam -- flickering; hi -- certainly; manah --
mind; krsna -- O Krishna; pramathi -- agitating;
bala-vat -- strong; drdham -- obstinate; tasya --
its; aham -- I; nigraham -- subduing; manye -- think;
vayoh -- of the wind; iva -- like; su-duskaram --
difficult.
TRANSLATION
For the mind is restless, turbulent, obstinate and very strong, O Krishna,
and to subdue it, I think, is more difficult than controlling the wind.
PURPORT
The mind is so strong and obstinate that it sometimes overcomes the
intelligence, although the mind is supposed to be subservient to the
intelligence. For a man in the practical world who has to fight so many
opposing elements, it is certainly very difficult to control the mind.
Artificially, one may establish a mental equilibrium toward both friend
and enemy, but ultimately no worldly man can do so, for this is more
difficult than controlling the raging wind. In the Vedic literature
(Katha Upanisad 1.3.3-4) it is said:
atmanam rathinam viddhi
sariram ratham eva ca
buddhim tu sarathim viddhi
manah pragraham eva ca
indriyani hayan ahur
visayams tesu go-caran
atmendriya-mano-yuktam
bhoktety ahur manisinah
"The individual is the passenger in the car of the material body, and
intelligence is the driver. Mind is the driving instrument, and the senses
are the horses. The self is thus the enjoyer or sufferer in the
association of the mind and senses. So it is understood by great
thinkers." Intelligence is supposed to direct the mind, but the mind is so
strong and obstinate that it often overcomes even one's own intelligence,
as an acute infection may surpass the efficacy of medicine. Such a strong
mind is supposed to be controlled by the practice of yoga, but such
practice is never practical for a worldly person like Arjuna. And what can
we say of modern man? The simile used here is appropriate: one cannot
capture the blowing wind. And it is even more difficult to capture the
turbulent mind. The easiest way to control the mind, as suggested by Lord
Caitanya, is chanting "Hare Krishna," the great mantra for
deliverance, in all humility. The method prescribed is sa vai manah
krsna-padaravindayoh: one must engage one's mind fully in Krishna.
Only then will there remain no other engagements to agitate the mind.
TEXT 35
sri-bhagavan uvaca
asamsayam maha-baho
mano durnigraham calam
abhyasena tu kaunteya
vairagyena ca grhyate
WORD FOR WORD
sri-bhagavan uvaca -- the Personality of Godhead said;
asamsayam -- undoubtedly; maha-baho -- O mighty-armed one;
manah -- the mind; durnigraham -- difficult to curb;
calam -- flickering; abhyasena -- by practice; tu --
but; kaunteya -- O son of Kunti; vairagyena -- by
detachment; ca -- also; grhyate -- can be so controlled.
TRANSLATION
Lord Sri Krishna said: O mighty-armed son of Kunti, it is undoubtedly very
difficult to curb the restless mind, but it is possible by suitable
practice and by detachment.
PURPORT
The difficulty of controlling the obstinate mind, as expressed by Arjuna,
is accepted by the Personality of Godhead. But at the same time He
suggests that by practice and detachment it is possible. What is that
practice? In the present age no one can observe the strict rules and
regulations of placing oneself in a sacred place, focusing the mind on the
Supersoul, restraining the senses and mind, observing celibacy, remaining
alone, etc. By the practice of Krishna consciousness, however, one engages
in nine types of devotional service to the Lord. The first and foremost of
such devotional engagements is hearing about Krishna. This is a very
powerful transcendental method for purging the mind of all misgivings. The
more one hears about Krishna, the more one becomes enlightened and
detached from everything that draws the mind away from Krishna. By
detaching the mind from activities not devoted to the Lord, one can very
easily learn vairagya. Vairagya means detachment from matter and
engagement of the mind in spirit. Impersonal spiritual detachment is more
difficult than attaching the mind to the activities of Krishna. This is
practical because by hearing about Krishna one becomes automatically
attached to the Supreme Spirit. This attachment is called
paresanubhuti, spiritual satisfaction. It is just like the feeling
of satisfaction a hungry man has for every morsel of food he eats. The
more one eats while hungry, the more one feels satisfaction and strength.
Similarly, by discharge of devotional service one feels transcendental
satisfaction as the mind becomes detached from material objectives. It is
something like curing a disease by expert treatment and appropriate diet.
Hearing of the transcendental activities of Lord Krishna is therefore
expert treatment for the mad mind, and eating the foodstuff offered to
Krishna is the appropriate diet for the suffering patient. This treatment
is the process of Krishna consciousness.
TEXT 36
asamyatatmana yogo
dusprapa iti me matih
vasyatmana tu yatata
sakyo 'vaptum upayatah
WORD FOR WORD
asamyata -- unbridled; atmana -- by the mind; yogah
-- self-realization; dusprapah -- difficult to obtain; iti
-- thus; me -- My; matih -- opinion; vasya --
controlled; atmana -- by the mind; tu -- but; yatata
-- while endeavoring; sakyah -- practical; avaptum -- to
achieve; upayatah -- by appropriate means.
TRANSLATION
For one whose mind is unbridled, self-realization is difficult work. But
he whose mind is controlled and who strives by appropriate means is
assured of success. That is My opinion.
PURPORT
The Supreme Personality of Godhead declares that one who does not accept
the proper treatment to detach the mind from material engagement can
hardly achieve success in self-realization. Trying to practice yoga
while engaging the mind in material enjoyment is like trying to ignite a
fire while pouring water on it. Yoga practice without mental
control is a waste of time. Such a show of yoga may be materially
lucrative, but it is useless as far as spiritual realization is concerned.
Therefore, one must control the mind by engaging it constantly in the
transcendental loving service of the Lord. Unless one is engaged in
Krishna consciousness, he cannot steadily control the mind. A Krishna
conscious person easily achieves the result of yoga practice
without separate endeavor, but a yoga practitioner cannot achieve
success without becoming Krishna conscious.
TEXT 37
arjuna uvaca
ayatih sraddhayopeto
yogac calita-manasah
aprapya yoga-samsiddhim
kam gatim krsna gacchati
WORD FOR WORD
arjunah uvaca -- Arjuna said; ayatih -- the unsuccessful
transcendentalist; sraddhaya -- with faith; upetah --
engaged; yogat -- from the mystic link; calita -- deviated;
manasah -- who has such a mind; aprapya -- failing to
attain; yoga-samsiddhim -- the highest perfection in mysticism;
kam -- which; gatim -- destination; krsna -- O
Krishna; gacchati -- achieves.
TRANSLATION
Arjuna said: O Krishna, what is the destination of the unsuccessful
transcendentalist, who in the beginning takes to the process of
self-realization with faith but who later desists due to
worldly-mindedness and thus does not attain perfection in mysticism?
PURPORT
The path of self-realization or mysticism is described in the
Bhagavad-gita. The basic principle of self-realization is knowledge
that the living entity is not this material body but that he is different
from it and that his happiness is in eternal life, bliss and knowledge.
These are transcendental, beyond both body and mind. Self-realization is
sought by the path of knowledge, by the practice of the eightfold system
or by bhakti-yoga. In each of these processes one has to realize
the constitutional position of the living entity, his relationship with
God, and the activities whereby he can reestablish the lost link and
achieve the highest perfectional stage of Krishna consciousness. Following
any of the above-mentioned three methods, one is sure to reach the supreme
goal sooner or later. This was asserted by the Lord in the Second Chapter:
even a little endeavor on the transcendental path offers a great hope for
deliverance. Out of these three methods, the path of bhakti-yoga is
especially suitable for this age because it is the most direct method of
God realization. To be doubly assured, Arjuna is asking Lord Krishna to
confirm His former statement. One may sincerely accept the path of
self-realization, but the process of cultivation of knowledge and the
practice of the eightfold yoga system are generally very difficult
for this age. Therefore, despite constant endeavor one may fail, for many
reasons. First of all, one may not be sufficiently serious about following
the process. To pursue the transcendental path is more or less to declare
war on the illusory energy. Consequently, whenever a person tries to
escape the clutches of the illusory energy, she tries to defeat the
practitioner by various allurements. A conditioned soul is already allured
by the modes of material energy, and there is every chance of being
allured again, even while performing transcendental disciplines. This is
called yogac calita-manasah: deviation from the transcendental
path. Arjuna is inquisitive to know the results of deviation from the path
of self-realization.
TEXT 38
kaccin nobhaya-vibhrastas
chinnabhram iva nasyati
apratistho maha-baho
vimudho brahmanah pathi
WORD FOR WORD
kaccit -- whether; na -- not; ubhaya -- both;
vibhrastah -- deviated from; chinna -- torn; abhram
-- cloud; iva -- like; nasyati -- perishes;
apratisthah -- without any position; maha-baho -- O
mighty-armed Krishna; vimudhah -- bewildered; brahmanah --
of transcendence; pathi -- on the path.
TRANSLATION
O mighty-armed Krishna, does not such a man, who is bewildered from the
path of transcendence, fall away from both spiritual and material success
and perish like a riven cloud, with no position in any sphere?
PURPORT
There are two ways to progress. Those who are materialists have no
interest in transcendence; therefore they are more interested in material
advancement by economic development, or in promotion to the higher planets
by appropriate work. When one takes to the path of transcendence, one has
to cease all material activities and sacrifice all forms of so-called
material happiness. If the aspiring transcendentalist fails, then he
apparently loses both ways; in other words, he can enjoy neither material
happiness nor spiritual success. He has no position; he is like a riven
cloud. A cloud in the sky sometimes deviates from a small cloud and joins
a big one. But if it cannot join a big one, then it is blown away by the
wind and becomes a nonentity in the vast sky. The brahmanah pathi
is the path of transcendental realization through knowing oneself to be
spiritual in essence, part and parcel of the Supreme Lord, who is
manifested as Brahman, Paramatma and Bhagavan. Lord Sri Krishna is the
fullest manifestation of the Supreme Absolute Truth, and therefore one who
is surrendered to the Supreme Person is a successful transcendentalist. To
reach this goal of life through Brahman and Paramatma realization takes
many, many births (bahunam janmanam ante). Therefore the supermost
path of transcendental realization is bhakti-yoga, or Krishna
consciousness, the direct method.
TEXT 39
etan me samsayam krsna
chettum arhasy asesatah
tvad-anyah samsayasyasya
chetta na hy upapadyate
WORD FOR WORD
etat -- this is; me -- my; samsayam -- doubt;
krsna -- O Krishna; chettum -- to dispel; arhasi --
You are requested; asesatah -- completely; tvat -- than You;
anyah -- other; samsayasya -- of the doubt; asya --
this; chetta -- remover; na -- never; hi --
certainly; upapadyate -- is to be found.
TRANSLATION
This is my doubt, O Krishna, and I ask You to dispel it completely. But
for You, no one is to be found who can destroy this doubt.
PURPORT
Krishna is the perfect knower of past, present and future. In the
beginning of the Bhagavad-gita, the Lord said that all living
entities existed individually in the past, they exist now in the present,
and they continue to retain individual identity in the future, even after
liberation from the material entanglement. So He has already cleared up
the question of the future of the individual living entity. Now, Arjuna
wants to know of the future of the unsuccessful transcendentalist. No one
is equal to or above Krishna, and certainly the so-called great sages and
philosophers who are at the mercy of material nature cannot equal Him.
Therefore the verdict of Krishna is the final and complete answer to all
doubts, because He knows past, present and future perfectly -- but no one
knows Him. Krishna and Krishna conscious devotees alone can know what is
what.
TEXT 40
sri-bhagavan uvaca
partha naiveha namutra
vinasas tasya vidyate
na hi kalyana-krt kascid
durgatim tata gacchati
WORD FOR WORD
sri-bhagavan uvaca -- the Supreme Personality of Godhead said;
partha -- O son of Prtha; na eva -- never is it so;
iha -- in this material world; na -- never; amutra --
in the next life; vinasah -- destruction; tasya -- his;
vidyate -- exists; na -- never; hi -- certainly;
kaiyana-krt -- one who is engaged in auspicious activities;
kascit -- anyone; durgatim -- to degradation; tata --
My friend; gacchati -- goes.
TRANSLATION
The Supreme Personality of Godhead said: Son of Prtha, a transcendentalist
engaged in auspicious activities does not meet with destruction either in
this world or in the spiritual world; one who does good, My friend, is
never overcome by evil.
PURPORT
In the Srimad-Bhagavatam (1.5.17) Sri Narada Muni instructs
Vyasadeva as follows:
tyaktva sva-dharmam caranambujam harer
bhajann apakvo 'tha patet tato yadi
yatra kva vabhadram abhud amusya kim
ko vartha apto 'bhajatam sva-dharmatah
"If someone gives up all material prospects and takes complete shelter of
the Supreme Personality of Godhead, there is no loss or degradation in any
way. On the other hand a nondevotee may fully engage in his occupational
duties and yet not gain anything." For material prospects there are many
activities, both scriptural and customary. A transcendentalist is supposed
to give up all material activities for the sake of spiritual advancement
in life, Krishna consciousness. One may argue that by Krishna
consciousness one may attain the highest perfection if it is completed,
but if one does not attain such a perfectional stage, then he loses both
materially and spiritually. It is enjoined in the scriptures that one has
to suffer the reaction for not executing prescribed duties; therefore one
who fails to discharge transcendental activities properly becomes
subjected to these reactions. The Bhagavatam assures the
unsuccessful transcendentalist that there need be no worries. Even though
he may be subjected to the reaction for not perfectly executing prescribed
duties, he is still not a loser, because auspicious Krishna consciousness
is never forgotten, and one so engaged will continue to be so even if he
is lowborn in the next life. On the other hand, one who simply follows
strictly the prescribed duties need not necessarily attain auspicious
results if he is lacking in Krishna consciousness.
The purport may be understood as follows. Humanity may be divided into two
sections, namely, the regulated and the nonregulated. Those who are
engaged simply in bestial sense gratifications without knowledge of their
next life or spiritual salvation belong to the nonregulated section. And
those who follow the principles of prescribed duties in the scriptures are
classified amongst the regulated section. The nonregulated section, both
civilized and noncivilized, educated and noneducated, strong and weak, are
full of animal propensities. Their activities are never auspicious,
because while enjoying the animal propensities of eating, sleeping,
defending and mating, they perpetually remain in material existence, which
is always miserable. On the other hand, those who are regulated by
scriptural injunctions, and who thus rise gradually to Krishna
consciousness, certainly progress in life.
Those who are following the path of auspiciousness can be divided into
three sections, namely (1) the followers of scriptural rules and
regulations who are enjoying material prosperity, (2) those who are trying
to find ultimate liberation from material existence, and (3) those who are
devotees in Krishna consciousness. Those who are following the rules and
regulations of the scriptures for material happiness may be further
divided into two classes: those who are fruitive workers and those who
desire no fruit for sense gratification. Those who are after fruitive
results for sense gratification may be elevated to a higher standard of
life -- even to the higher planets -- but still, because they are not free
from material existence, they are not following the truly auspicious path.
The only auspicious activities are those which lead one to liberation. Any
activity which is not aimed at ultimate self-realization or liberation
from the material bodily concept of life is not at all auspicious.
Activity in Krishna consciousness is the only auspicious activity, and
anyone who voluntarily accepts all bodily discomforts for the sake of
making progress on the path of Krishna consciousness can be called a
perfect transcendentalist under severe austerity. And because the
eightfold yoga system is directed toward the ultimate realization
of Krishna consciousness, such practice is also auspicious, and no one who
is trying his best in this matter need fear degradation.
TEXT 41
prapya punya-krtam lokan
usitva sasvatih samah
sucinam srimatam gehe
yoga-bhrasto 'bhijayate
WORD FOR WORD
prapya -- after achieving; punya-krtam -- of those who
performed pious activities; lokan -- planets; usitva --
after dwelling; sasvatih -- many; samah -- years;
sucinam -- of the pious; sri-matam -- of the prosperous;
gehe -- in the house; yoga-bhrastah -- one who has fallen
from the path of self-realization; abhijayate -- takes his birth.
TRANSLATION
The unsuccessful yogi, after many, many years of enjoyment on the planets
of the pious living entities, is born into a family of righteous people,
or into a family of rich aristocracy.
PURPORT
The unsuccessful yogis are divided into two classes: one is fallen
after very little progress, and one is fallen after long practice of
yoga. The yogi who falls after a short period of practice
goes to the higher planets, where pious living entities are allowed to
enter. After prolonged life there, one is sent back again to this planet,
to take birth in the family of a righteous brahmana vaisnava or of
aristocratic merchants.
The real purpose of yoga practice is to achieve the highest
perfection of Krishna consciousness, as explained in the last verse of
this chapter. But those who do not persevere to such an extent and who
fail because of material allurements are allowed, by the grace of the
Lord, to make full utilization of their material propensities. And after
that, they are given opportunities to live prosperous lives in righteous
or aristocratic families. Those who are born in such families may take
advantage of the facilities and try to elevate themselves to full Krishna
consciousness.
TEXT 42
atha va yoginam eva
kule bhavati dhimatam
etad dhi durlabhataram-
loke janma yad idrsam
WORD FOR WORD
atha va -- or; yoginam -- of learned transcendentalists;
eva -- certainly; kule -- in the family; bhavati --
takes birth; dhi-matam -- of those who are endowed with great
wisdom; etat -- this; hi -- certainly; durlabha-taram
-- very rare; loke -- in this world; janma -- birth;
yat -- that which; idrsam -- like this.
TRANSLATION
Or [if unsuccessful after long practice of yoga] he takes his birth in a
family of transcendentalists who are surely great in wisdom. Certainly,
such a birth is rare in this world.
PURPORT
Birth in a family of yogis or transcendentalists -- those with
great wisdom -- is praised herein because the child born in such a family
receives a spiritual impetus from the very beginning of his life. It is
especially the case in the acarya or gosvami families. Such
families are very learned and devoted by tradition and training, and thus
they become spiritual masters. In India there are many such acarya
families, but they have now degenerated due to insufficient education and
training. By the grace of the Lord, there are still families that foster
transcendentalists generation after generation. It is certainly very
fortunate to take birth in such families. Fortunately, both our spiritual
master, Om Vishnupada Sri Srimad Bhaktisiddhanta Sarasvati Gosvami
Maharaja, and our humble self had the opportunity to take birth in such
families, by the grace of the Lord, and both of us were trained in the
devotional service of the Lord from the very beginning of our lives. Later
on we met by the order of the transcendental system.
TEXT 43
tatra tam buddhi-samyogam
labhate paurva-dehikam
yatate ca tato bhuyah
samsiddhau kuru-nandana
WORD FOR WORD
tatra -- thereupon; tam -- that; buddhi-samyogam --
revival of consciousness; labhate -- gains; paurva-dehikam
-- from the previous body; yatate -- he endeavors; ca --
also; tatah -- thereafter; bhuyah -- again;
samsiddhau -- for perfection; kuru-nandana -- O son of Kuru.
TRANSLATION
On taking such a birth, he revives the divine consciousness of his
previous life, and he again tries to make further progress in order to
achieve complete success, O son of Kuru.
PURPORT
King Bharata, who took his third birth in the family of a good
brahmana, is an example of good birth for the revival of previous
transcendental consciousness. King Bharata was the emperor of the world,
and since his time this planet has been known among the demigods as
Bharata-varsa. Formerly it was known as Ilavrta-varsa. The emperor, at an
early age, retired for spiritual perfection but failed to achieve success.
In his next life he took birth in the family of a good brahmana and
was known as Jada Bharata because he always remained secluded and did not
talk to anyone. And later on he was discovered as the greatest
transcendentalist by King Rahugana. From his life it is understood that
transcendental endeavors, or the practice of yoga, never go in
vain. By the grace of the Lord the transcendentalist gets repeated
opportunities for complete perfection in Krishna consciousness.
TEXT 44
purvabhyasena tenaiva
hriyate hy avaso 'pi sah
jijnasur api yogasya
sabda-brahmativartate
WORD FOR WORD
purva -- previous; abhyasena -- by practice; tena --
by that; eva -- certainly; hriyate -- is attracted;
hi -- surely; avasah -- automatically; api -- also;
sah -- he; jijnasuh -- inquisitive; api -- even;
yogasya -- about yoga; sabda-brahma -- ritualistic
principles of scriptures; ativartate -- transcends.
TRANSLATION
By virtue of the divine consciousness of his previous life, he
automatically becomes attracted to the yogic principles -- even without
seeking them. Such an inquisitive transcendentalist stands always above
the ritualistic principles of the scriptures.
PURPORT
Advanced yogis are not very much attracted to the rituals of the
scriptures, but they automatically become attracted to the yoga
principles, which can elevate them to complete Krishna consciousness, the
highest yoga perfection. In the Srimad-Bhagavatam (3.33.7),
such disregard of Vedic rituals by the advanced transcendentalists is
explained as follows:
aho bata sva-paco 'to gariyan
yaj-jihvagre vartate nama tubhyam
tepus tapas te juhuvuh sasnur arya
brahmanucur nama grnanti ye te
"O my Lord! Persons who chant the holy names of Your Lordship are far, far
advanced in spiritual life, even if born in families of dog-eaters. Such
chanters have undoubtedly performed all kinds of austerities and
sacrifices, bathed in all sacred places, and finished all scriptural
studies."
The famous example of this was presented by Lord Caitanya, who accepted
Thakur Haridasa as one of His most important disciples. Although Thakur
Haridasa happened to take his birth in a Muslim family, he was elevated to
the post of namacarya by Lord Caitanya due to his rigidly attended
principle of chanting three hundred thousand holy names of the Lord daily:
Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare
Rama, Rama Rama, Hare Hare. And because he chanted the holy name of the
Lord constantly, it is understood that in his previous life he must have
passed through all the ritualistic methods of the Vedas, known as
sabda-brahma. Unless, therefore, one is purified, one cannot take
to the principles of Krishna consciousness or become engaged in chanting
the holy name of the Lord, Hare Krishna.
TEXT 45
prayatnad yatamanas tu
yogi samsuddha-kilbisah
aneka-janma-samsiddhas
tato yati param gatim
WORD FOR WORD
prayatnat -- by rigid practice; yatamanah -- endeavoring;
tu -- and; yogi -- such a transcendentalist;
samsuddha -- washed off; kilbisah -- all of whose sins;
aneka -- after many, many; janma -- births;
samsiddhah -- having achieved perfection; tatah --
thereafter; yati -- attains; param -- the highest;
gatim -- destination.
TRANSLATION
And when the yogi engages himself with sincere endeavor in making further
progress, being washed of all contaminations, then ultimately, achieving
perfection after many, many births of practice, he attains the supreme
goal.
PURPORT
A person born in a particularly righteous, aristocratic or sacred family
becomes conscious of his favorable condition for executing yoga
practice. With determination, therefore, he begins his unfinished task,
and thus he completely cleanses himself of all material contaminations.
When he is finally free from all contaminations, he attains the supreme
perfection -- Krishna consciousness. Krishna consciousness is the perfect
stage of being freed of all contaminations. This is confirmed in the
Bhagavad-gita (7.28):
yesam tv anta-gatam papam
jananam punya-karmanam
te dvandva-moha-nirmukta
bhajante mam drdha-vratah
"After many, many births of executing pious activities, when one is
completely freed from all contaminations, and from all illusory dualities,
one becomes engaged in the transcendental loving service of the Lord."
TEXT 46
tapasvibhyo 'dhiko yogi
jnanibhyo 'pi mato 'dhikah
karmibhyas cadhiko yogi
tasmad yogi bhavarjuna
WORD FOR WORD
tapasvibhyah -- than the ascetics; adhikah -- greater;
yogi -- the yogi; jnanibhyah -- than the wise; api --
also; matah -- considered; adhikah -- greater;
karmibhyah -- than the fruitive workers; ca -- also;
adhikah -- greater; yogi -- the yogi; tasmat --
therefore; yogi -- a transcendentalist; bhava -- just
become; arjuna -- O Arjuna.
TRANSLATION
A yogi is greater than the ascetic, greater than the empiricist and
greater than the fruitive worker. Therefore, O Arjuna, in all
circumstances, be a yogi.
PURPORT
When we speak of yoga we refer to linking our consciousness with
the Supreme Absolute Truth. Such a process is named differently by various
practitioners in terms of the particular method adopted. When the linking
process is predominantly in fruitive activities it is called
karma-yoga, when it is predominantly empirical it is called
jnana-yoga, and when it is predominantly in a devotional
relationship with the Supreme Lord it is called bhakti-yoga.
Bhakti-yoga, or Krishna consciousness, is the ultimate perfection of
all yogas, as will be explained in the next verse. The Lord has
confirmed herein the superiority of yoga, but He has not mentioned
that it is better than bhakti-yoga. Bhakti-yoga is full spiritual
knowledge, and therefore nothing can excel it. Asceticism without
self-knowledge is imperfect. Empiric knowledge without surrender to the
Supreme Lord is also imperfect. And fruitive work without Krishna
consciousness is a waste of time. Therefore, the most highly praised form
of yoga performance mentioned here is bhakti-yoga, and this
is still more clearly explained in the next verse.
TEXT 47
yoginam api sarvesam
mad-gatenantar-atmana
sraddhavan bhajate yo mam
sa me yuktatamo matah
WORD FOR WORD
yoginam -- of yogis; api -- also; sarvesam --
all types of; mat-gatena -- abiding in Me, always thinking of Me;
antah-atmana -- within himself; sraddha-van -- in full
faith; bhajate -- renders transcendental loving service; yah
-- one who; mam -- to Me (the Supreme Lord); sah -- he;
me -- by Me; yukta-tamah -- the greatest yogi; matah
-- is considered.
TRANSLATION
And of all yogis, the one with great faith who always abides in Me, thinks
of Me within himself, and renders transcendental loving service to Me --
he is the most intimately united with Me in yoga and is the highest of
all. That is My opinion.
PURPORT
The word bhajate is significant here. Bhajate has its root
in the verb bhaj, which is used when there is need of service. The
English word "worship" cannot be used in the same sense as bhaj.
Worship means to adore, or to show respect and honor to the worthy one.
But service with love and faith is especially meant for the Supreme
Personality of Godhead. One can avoid worshiping a respectable man or a
demigod and may be called discourteous, but one cannot avoid serving the
Supreme Lord without being thoroughly condemned. Every living entity is
part and parcel of the Supreme Personality of Godhead, and thus every
living entity is intended to serve the Supreme Lord by his own
constitution. Failing to do this, he falls down. The Bhagavatam
(11.5.3) confirms this as follows:
ya esam purusam saksad
atma-prabhavam isvaram
na bhajanty avajananti
sthanad bhrastah patanty adhah
"Anyone who does not render service and neglects his duty unto the
primeval Lord, who is the source of all living entities, will certainly
fall down from his constitutional position."
In this verse also the word bhajanti is used. Therefore,
bhajanti is applicable to the Supreme Lord only, whereas the word
"worship" can be applied to demigods or to any other common living entity.
The word avajananti, used in this verse of
Srimad-Bhagavatam, is also found in the Bhagavad-gita.
Avajananti mam mudhah: "Only the fools and rascals deride the Supreme
Personality of Godhead, Lord Krishna." Such fools take it upon themselves
to write commentaries on the Bhagavad-gita without an attitude of
service to the Lord. Consequently they cannot properly distinguish between
the word bhajanti and the word "worship."
The culmination of all kinds of yoga practices lies in bhakti
yoga. All other yogas are but means to come to the point of
bhakti in bhakti-yoga. Yoga actually means
bhakti-yoga; all other yogas are progressions toward the
destination of bhakti-yoga. From the beginning of karma-yoga
to the end of bhakti-yoga is a long way to self-realization.
Karma-yoga, without fruitive results, is the beginning of this
path. When karma-yoga increases in knowledge and renunciation, the
stage is called jnana-yoga. When jnana-yoga increases in
meditation on the Supersoul by different physical processes, and the mind
is on Him, it is called astanga-yoga. And when one surpasses the
astanga-yoga and comes to the point of the Supreme Personality of
Godhead Krishna, it is called bhakti yoga, the culmination.
Factually, bhakti-yoga is the ultimate goal, but to analyze
bhakti-yoga minutely one has to understand these other
yogas. The yogi who is progressive is therefore on the true
path of eternal good fortune. One who sticks to a particular point and
does not make further progress is called by that particular name:
karma-yogi, jnana-yogi or dhyana-yogi, raja-yogi,
hatha-yogi, etc. If one is fortunate enough to come to the point of
bhakti-yoga, it is to be understood that he has surpassed all other
yogas. Therefore, to become Krishna conscious is the highest stage
of yoga, just as, when we speak of Himalayan, we refer to the
world's highest mountains, of which the highest peak, Mount Everest, is
considered to be the culmination.
It is by great fortune that one comes to Krishna consciousness on the path
of bhakti-yoga to become well situated according to the Vedic
direction. The ideal yogi concentrates his attention on Krishna,
who is called Syamasundara, who is as beautifully colored as a cloud,
whose lotuslike face is as effulgent as the sun, whose dress is brilliant
with jewels and whose body is flower-garlanded. Illuminating all sides is
His gorgeous luster, which is called the brahmajyoti. He incarnates
in different forms such as Rama, Nrsimha, Varaha and Krishna, the Supreme
Personality of Godhead, and He descends like a human being, as the son of
mother Yasoda, and He is known as Krishna, Govinda and Vasudeva. He is the
perfect child, husband, friend and master, and He is full with all
opulences and transcendental qualities. If one remains fully conscious of
these features of the Lord, he is called the highest yogi.
This stage of highest perfection in yoga can be attained only by
bhakti-yoga, as is confirmed in all Vedic literature:
yasya deve para bhaktir
yatha deve tatha gurau
tasyaite kathita hy arthah
prakasante mahatmanah
"Only unto those great souls who have implicit faith in both the Lord and
the spiritual master are all the imports of Vedic knowledge automatically
revealed." (Svetasvatara Upanisad 6.23)
Bhaktir asya bhajanam tad ihamutropadhi-nairasyenamusmin
manah-kalpanam, etad eva naiskarmyam. "Bhakti means devotional service
to the Lord which is free from desire for material profit, either in this
life or in the next. Devoid of such inclinations, one should fully absorb
the mind in the Supreme. That is the purpose of naiskarmya."
(Gopala-tapani Upanisad 1.15)
These are some of the means for performance of bhakti, or Krishna
consciousness, the highest perfectional stage of the yoga system.
Thus end the Bhaktivedanta Purports to the Sixth Chapter of the Srimad
Bhagavad-gita in the matter of Dhyana-yoga.
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