"Yoga System--Conquering the Mind"

69/02/15 Los Angeles, Bhagavad-gita 6.6-12


Prabhupada: All glories to the assembled devotees.

Devotees: All glories to you Prabhupada.

Devotee: "For him who has conquered his mind, it is the best of friends. But one who has failed to do so, his very mind will be the greatest enemy."

Prabhupada: Yes. This mind, they're talking of the mind. The whole yoga system means to make the mind our friend. The mind in material contact, just like a person in drunkard condition. His mind is... There is a nice verse in Caitanya-caritamrta.

krsna-bahirmukha hana bhoga vancha kare
nikata-stha maya tare japatiya dhare

The mind, I am spirit soul, part and parcel of the Supreme Lord. As soon as the mind is contaminated, I rebel, because I have got little independence. "Why shall I serve Krsna or God? I am God." It is simply a dictation from the mind. And the whole situation turns. He's under false impression, illusion, and the whole life is spoiled. And who has failed to do so, if we fail to conquer the mind, we are trying to conquer so many things, empire, but if we fail to conquer our mind, then even you conquer an empire, that is a failure. His very mind will be the greatest enemy. Go on.

Devotee: "For one who has conquered the mind, the Supersoul is already reached, for he has attained tranquility. To such a man, happiness and distress, heat and cold, honor and dishonor are all the same."

Prabhupada: Go on.

Devotee: "A person is said to be established in self-realization and is called a yogi or mystic, when he is fully satisfied by virtue of acquired knowledge and realization. Such a person is situated in transcendence and is self-controlled. He sees everything, whether it be pebbles, stones or gold, as the same."

Prabhupada: Yes. When the mind is in equilibrium, then this position comes. Pebbles, stones or gold, the same value. Go on.

Devotee: Purport: "Book knowledge without realization of the Supreme Truth is useless. This is said as follows in the Padma Purana..."

Prabhupada: Yes, Padma Purana. There are eighteen Puranas. There are, men are conducted in three qualities: modes of goodness, modes of passion and modes of ignorance. To reclaim all these conditioned souls in different varieties of life, there are presentation of the Puranas. The six Puranas are meant for the person who are in the modes of goodness. And six Puranas are meant for the persons who are in the modes of passion. And six Puranas who are in the modes of ignorance, those Puranas are meant for them. This Padma Purana is meant for the persons who are in the modes of goodness. In Vedic rituals, you find so many differences of ritualistic performances. It is due to different kinds of men. Just like you have heard that Vedic literature, there is a ritualistic ceremony offering goat sacrifice in the presence of goddess Kali. But this Purana, Markandeya Purana, is meant for the persons who are in the modes of ignorance.

Just like a person is attached to eat meat. Now if all of a sudden if he is instructed that meat eating is not good. Or a person is attached to drink liquor. If he at once said that liquor is not good, he cannot accept. Therefore in the Puranas we'll find, "All right, if you want to eat meat, you just worship goddess Kali and sacrifice a goat before the goddess. And you can eat meat. You cannot eat meat or flesh by purchasing from the slaughterhouse or butcher shop. You have to eat in this way." That means restriction. Because if you want to perform the sacrifice before the goddess Kali, there is a certain date, there is a certain paraphernalia, you have to arrange for that. And that puja, that worship is allowed on the dark moon light. So dark moon night means once in a month. And the mantras are chanted in this way; the goat is advised that "You are sacrificing your life before the goddess Kali. So you get immediately promotion to have a human form of life." Actually it happens. Because to come to the standard of human form of life one living entity has to pass through so many evolutionary process. But the goat who agrees or who is by force sacrificed before the goddess Kali he gets immediate promotion to the human form of life. And the mantra says, that "You have got the right to kill this man who is sacrificing." Mamsa. Mamsa means that you will also eat his flesh, next birth. "Why eat this flesh? Then I'll have to repay with my flesh. Why shall I do this job?" You see. The whole idea is to restrain him.

So there are different kinds of Puranas, eighteen Puranas. Because the whole Vedic literature means to claim all kinds of men. Not that those who are meat-eaters or drunkards, they are rejected. No. Everyone is accepted but there is -- just like you go to a doctor. He'll prescribe you different medicine according to the different disease. Not that he has got one disease, one medicine. Whoever comes and, offers that medicine. No. That is real treatment. Gradually, gradually. But in the sattvika-puranas, they are meant for immediately worshiping the Supreme Personality of Godhead. There is no gradual process. But gradually, one who comes to this stage, he's advised. So Padma Purana is one of the Puranas in the modes of goodness. What does it say? Go on.

Devotee: "It says in the Padma Purana, ‘No one can understand the transcendental nature of the name, form, qualities and pastimes of Sri Krsna through his materially contaminated senses. Only when one becomes spiritually saturated by transcendental service to the Lord, are the transcendental name, form, quality and pastimes of the Lord revealed to him.' "

Prabhupada: Yes, this is very important. Now, Krsna, we are accepting Krsna as the Supreme Lord. Now how we accept Krsna as the Supreme Lord. Because it is stated in the Vedic literature, just like in the Brahma-samhita, isvarah paramah krsnah sac-cid-ananda-vigrahah [Bs. 5.1]. Imagination, those who are in the modes of passion and ignorance, they are imagining the form of God. And when they are confused, they say, "Oh, there is no personal God. It is all impersonal or void." That is frustration. But actually, God has got form. Why not? The Vedanta-sutra says, janmady asya yatah: [SB 1.1.1] the Supreme Absolute Truth is that from whom or from which everything emanates. Now we have got forms. so we have also must have been, not only we, there are different kinds of forms of the living entities. Wherefrom they come? Wherefrom this form is originated? This is very common sense question. If God is not a person, then how His sons become persons? If your father is not a person, how you can become a person? This is very common question. If my father has not a form, wherefrom I get this form?But people imagine, because when they are frustrated, when they see that this form is troublesome, therefore God must be formless. That is an opposite conception of this form. But Brahma-samhita says no. God has form, but He is sac-cid-ananda-vigrahah. Isvarah paramah krsnah sac-cid-ananda-vigrahah [Bs. 5.1]. Sat, cit, ananda. Sat means eternal. Sat means eternal, cit means knowledge and ananda means pleasure. So God has form, but He has got a form which is full of pleasure, full of knowledge, and eternal. Now compare your body. Your body is neither eternal nor full of pleasure nor full of knowledge. Therefore God has form, but He has got a different form. But as soon as we speak of form, we think the form must be like this. Therefore the opposite, no form. That's no knowledge. That is not knowledge. Therefore in the Padma Purana it is said that you cannot understand about the form, name, quality, paraphernalia of God with these material senses. Atah sri-krsna-namadi na bhaved grahyam indriyaih [BRS. 1.2.234]. By your sense speculation, because your senses are imperfect, how you can speculate on the supreme perfect? That is not possible. Then how it is possible? Sevonmukhe hi jihvadau. If you train your senses, if you purify your senses, that purified sense will help you to see God.

Just like if you have got some disease, cataract on your eye, that does not mean you cannot see. Because your eyes are suffering from cataract, you cannot see. That does not mean there is nothing to be seen. You cannot see. Similarly, you cannot just conceive what is the form of God now, but if our cataract is removed, you can see. That is required. Premanjana-cchurita-bhakti-vilocanena santah sadaiva hrdayesu vilokayanti [Bs. 5.38]. The Brahma-samhita says that devotees whose eyes are anointed with the love of God ointment, such persons, within his heart, seeing God Krsna, always, twenty-four hours. Not that... So you require to purify your senses. Then you'll be able to understand what is the form of God, what is the name of God, what is the quality of God, what is the paraphernalia. God as everything. These things are discovered in Vedic literature.

Just like apani-pado javana-grhita. It is said that God has no hands or legs. But He can accept anything you offer. God has no eyes, and ears, but He can see everything and He can hear everything. So these are contradiction. That means whenever we speak of seeing, we think somebody must have eyes like this. That is our material conception. God has eyes, He can see even in the darkness. You cannot see in the darkness. So He has got a different eye. God can hear. If God is in His kingdom which is millions and millions of miles away, but if you are talking something, whispering, conspiracy, He can hear. Because He is sitting within you. So you cannot avoid God's seeing and God's hearing or God's touching.

patram puspam phalam toyam
yo me bhaktya prayacchati
tad aham bhakty-upahrtam
asnami prayatatmanah

"If somebody offers Me flower, fruits, vegetables, milk, with devotional love, I accept and eat." Now how He's eating, that you cannot see in the present -- but He is eating. That we are experiencing daily. We are offering Krsna, according to the ritualistic process, and you see the taste of the food is changed immediately. That is practical. He eats, but because He is full, He does not eat like us. Just like if I give you a plate of foodstuff, you finish. But God is not hungry, but He eats. He eats and keeps the things as it is. Purnasya purnam adaya purnam evavasisyate. God is so full, that He can take all the foodstuff that you offer, still it remains as it is. He can eat with His eyes. That is stated in the Brahma-samhita: angani yasya sakalendriya-vrttimanti. Every part of the limb of the body of God has got all the potencies of other limb. Just like you can see with your eyes. But you cannot eat with your eyes. But God, if He simply sees the foodstuff you have offered, that is His eating.

So these things cannot be understood at the present moment. Therefore this Padma Purana says that only when one becomes spiritually saturated by the transcendental service to the Lord, then, are the transcendental name, form, quality and pastimes of the Lord revealed to you. You cannot understand by your own endeavor, but God reveals to you. Just like if you want to see just now the sun, it is now darkness. If you say, "Oh I have got a very strong torchlight. Come on, I shall show you the sunlight, sun." You cannot show. But when the sun rises out of its own will in the morning, you can see. Similarly you cannot see God by your endeavor because your senses are all nonsense. You have to purify your senses and you have to wait for the time when God will be pleased to reveal Himself before you. That is the process. You cannot challenge. "Oh my dear God, my dear Krsna, please come. I shall see you." No, God is not your order supplier, your servant. So when He'll be pleased, you'll see.

So our process is how to please Him so that He will be revealed to me. That is real process. You cannot, therefore they are mistaking a nonsense God. Because they cannot see God, anybody says that "I am God," are accepted. But they do not know what is God. Somebody says that "I am searching after the truth." But you must know what is the truth. Otherwise how you will search out truth? Suppose if you want to purchase gold. You must theoretically know, or at least some experience what is gold. Otherwise people will cheat you. So these people are being cheated, accepting so many rascals as God. Because they do not know what is God. Anyone comes, "Oh, I am God," and the rascal -- he is rascal, and the man who says that "I am God," he's also rascal. So rascal society and one rascal is accepted God. God is not like that. One has to qualify himself to see God, to understand God. That is Krsna consciousness. Sevonmukhe hi jihvadau svayam eva sphuraty adah. If you engage yourself in the service of the Lord, then you'll be qualified to see God. Otherwise it is not possible. Go on.

Devotee: "This Bhagavad-gita is the science of Krsna consciousness. Nobody can become Krsna conscious simply by mundane scholarship."

Prabhupada: Yes. Simply because you have got some titles: M.A., Ph.D., D.A.C., you'll understand Bhagavad-gita, it is not possible. This is transcendental science. It requires different senses to understand. And that sense you have to create, you have to purify by rendering service. Otherwise, even great scholars, like so many doctors and Ph.D.s, they mistake what is Krsna. They cannot understand. It is not possible. Therefore Krsna comes as He is. Ajo 'pi sann avyayatma. Although He is unborn, He comes to make us know how God is, you see? Go on.

Devotee: "One must be fortunate enough to associate with a person who is in pure consciousness. A Krsna conscious person has realized knowledge by the grace of Krsna."

Prabhupada: Yes, by the grace of Krsna. Not by academic qualification. We have to acquire the grace of Krsna. Then we can see Krsna. Then we can talk with Krsna, then we can do everything. He is a person. He is the Supreme Person. That is the Vedic injunction. Nityo nityanam cetanas cetananam. He is the Supreme Person, or the Supreme Eternal. We are all eternal. Now we're being encaged within this body. We are meeting birth and death. But actually we have no birth and death. We are eternal spirit soul. And according to my work, according to my desire, I am transmigrating from one kind of body to another body, another body, another body. This is going on. Actually I have no birth and death. This is explained in the Bhagavad-gita in the Second Chapter you have read: na jayate na mriyate va. The living entity never takes birth or never dies. Similarly, God is also eternal, you are also eternal. When you establish your eternal relationship with the eternal, complete eternal -- nityo nityanam cetanas cetananam. He's the supreme living entity amongst the living entities. He's the supreme eternal amongst eternals.

So, by Krsna consciousness, by purifying your senses, this knowledge will come and you will see God. Go on.

Devotee: A Krsna conscious person has realized knowledge by the grace of Krsna. Because he is satisfied with pure devotional service. By realized knowledge, one becomes perfect. By such perfect knowledge one can be steady in his convictions. But by academic knowledge one is easily deluded and is confused by apparent contradictions. It is the realized soul who is actually self-controlled because he is surrendered to Krsna. He is transcendental because he has nothing to do with mundane scholarship.

Prabhupada: Yes. Even one is illiterate. Even he does not know what is ABCD, he can realize God provided he engages himself in this submissive transcendental loving service. And one may be very learned, high scholar, but he cannot realize God. God is not subjected to any material condition. He is supreme spirit. Similarly, the process of realizing God is also not subjected to any material condition. It is not that because you are poor man you cannot realize God. Or because you are very rich man, therefore you shall realize God. No. Because you are uneducated, therefore you cannot realize God, no, that is not. Because you are highly educated, therefore you can realize God. No, that is not. He's unconditional. Apratihata. Sa vai pumsam paro dharmah. In the Bhagavata it is said, that is first-class religious principle.

Bhagavata does not mention that this Hindu religion is first-class or Christian religion is first-class or Mohammedan religion is first-class or any other religion. We have created so much, so many religions. But Bhagavata says that religious principle is first-class. Which one? Sa vai pumsam paro dharmo yato bhaktir adhoksaje [SB 1.2.6]. That religion which helps you to advance your devotional service and love of God. That's all. That is the definition of first-class religion. We do not analyze that this religion is first-class, that religion is last-class. Of course, according to, as I have told you, that there are three qualities in the material world. So according to the quality, the religious conception is also created. But the purpose of religion is to understand God. And to learn how to love God. That is the purpose. Any religious system. If it teaches you how to love God, then it is first-class. Otherwise it is useless. You may prosecute your religious principles very rigidly and very nicely, but your love of God is nil. Your love of matter is simply enhancing, that is no religion. According to Bhagavata verdict: sa vai pumsam paro dharmo yato bhaktir adhoksaje [SB 1.2.6]. Apratihata. Ahaituky apratihata. That religious system has no cause. And without any impediment. If you can reach such system of religious principle, then we'll find that you are happy in all respect. Otherwise there is no possibility.

Sa vai pumsam paro dharmo yato bhaktir adhoksaje [SB 1.2.6]. Adhoksaje. God's another name is Adhoksaja. Adhoksaja means that conquers all materialistic attempt to see God. Adhoksaja. Aksaja means experimental knowledge. You cannot understand God by experimental knowledge, no. You have to learn in a different way. That means by submissive oral reception and rendering transcendental loving service. Then you can understand God. So any religious principle which teaches and helps you to develop your love of Godhead. Without any cause. "I love God because He supplies me very nice things for my sense gratification." That is not love. Ahaituki. Without any... God is great. God is my father. It is my duty to love Him. That's all. No exchange. "Oh, God gives me daily bread, therefore I love God." No. Daily bread God gives even to the animals, cats, and dogs. God is father of everyone. He supplies food to everyone. So that is not love. Love is without reason. Even God does not supply me daily bread, I'll love God. That is love. That is love.

Caitanya Mahaprabhu says like that: aslisya va pada-ratam pinastu mam. "Either You embrace me or you trample me down on Your feet. Or You never come before me, I become brokenhearted without seeing you. Still I love You." That is pure love of God. When we come to that stage of loving God, then we'll find, oh, all, full of pleasure. As God is full of pleasure, you are also full of pleasure. That is the perfection. Go on.

Devotee: "A person is said to be further advanced when he regards all -- the honest well-wisher, friends and enemies, the envious, the pious, the sinner and those who are indifferent and impartial -- with an equal mind."

Prabhupada: Yes. This is the sign of advancement. Because here in this material world, the calculation of friend and enemy, everything, is in relationship with this body, or sense gratification. But realization of God or the Absolute Truth, there is no such material consideration. Another point is that here, all conditioned souls, they are under illusion. Suppose a doctor, a doctor goes to a patient. He is under convulsion, he's talking nonsense. That does not mean he will refuse to treat him. He's treats him as friend. Although the patient calls him by ill names, bad names, still he gives him medicine. Just like Lord Jesus Christ said that "You hate the sin, not the sinner." Not the sinner. This is very nice. Because sinner is illusioned. He's mad. If you hate him, then how you can deliver him? Therefore those who are devotees, those who are really servant of God, they have no hate for anyone.

Just like Lord Jesus Christ, when he was being crucified, he was requesting God: "My Lord, please excuse them. They do not know what they are doing." This is the position of the devotee. Yes. Because they are mad after materialistic way of thinking, so they cannot be hated. Anyone. So this Krsna consciousness movement is so nice that there is no question of hating. Everyone is welcome. Please come here. Chant Hare Krsna. Take Krsna prasada and hear some nice philosophy from Bhagavad-gita and try to rectify your material conditional life. This is the program -- Krsna consciousness. Lord Caitanya introduced this movement. Yare dekha, tare kaha ‘krsna'-upadesa [Cc. Madhya 7.128]. "Whoever you meet, wherever you meet, simply try to teach him this Krsna consciousness." Krsna-katha. Words from Lord Krsna. You'll be happy and they will be happy. Go on.

Devotee: "A transcendentalist should always try to concentrate his mind on the supreme self. He should live alone in a secluded place and should always carefully control his mind. He should be free from desires and possessiveness."

Prabhupada: Yes. This is the beginning of transcendental life. This chapter, Lord Krsna will try to teach the principles of yoga system. So here he begins. That a transcendentalist should always try to concentrate his mind on the supreme self. Supreme self means Krsna or Lord. He is the supreme self, as I just explained, nityo nityanam cetanas cetananam. He is the supreme eternal. He is the supreme living entity. So the whole yoga system is to concentrate mind on the supreme self. We are not supreme self. That you can understand. Supreme self is God. This is dvaita-vada. Duality. Duality means God is different from me. He is supreme. I am subordinate. He is great, I am small. He is infinite, I am infinitesimal. This is the relationship. So because we are infinitesimal, we should concentrate our mind to the infinite, supreme self. Then, he should live alone. Alone. This is most important thing. Alone means not to live with persons who are not Krsna conscious or God conscious. That is alone. He should live alone in a secluded place. Secluded place, there are, or, in the jungle. In the forest. It is very secluded place. But in this age it is very difficult to go to the jungle and find out a secluded place. The secluded place is that where simply God consciousness is taught. That is secluded place. That is secluded place. Then? And should always carefully control his mind. How to control the mind? Just fix up your mind to the supreme self or Krsna. Not anything else.

Sa vai manah krsna-padaravindayoh. The other day as I explained, if you keep your mind always seated by Krsna, Krsna is just like light, sun. So there is no question of darkness occupying the mind. There will be no possibility. Just like in the sunlight, there is possibility of darkness. Similarly, if you keep Krsna on your mind always, this maya or illusion cannot reach there. She will be unable to reach there. That is the process. He should be free from desire and possessiveness. The whole material disease is that I want to possess and desire. And whatever is lost, I lament for it, and whatever there is, whatever we haven't got, we desire for it. So, brahma-bhutah prasannatma [Bg. 18.54] -- one who is actually God conscious, Krsna conscious, he has no desire for material possession. He has only desire how to serve Krsna. That means his desire is purified. This desire is, you cannot give up desire. That is not possible. You are living entity, you must have desire. But our desire is at the present moment is contaminated. "I want to, I desire to satisfy my senses by material possession." But if you desire for Krsna, this desire for material possession will automatically vanish. Go on.

Devotee: "To practice yoga, one should go to a secluded place."

Prabhupada: This is the prescription how to practice yoga. In your country, the yoga practice is very popular. There are many so-called yoga societies. But here is the prescription given by the Supreme Lord how to practice yoga. Go on.

Devotee: "One should go to a secluded place and should lay kusa grass on the ground and then cover it with a deerskin and a soft cloth. The seat should neither be too high nor too low and should be situated in a sacred place. The yogi should then sit on it very firmly and should practice yoga by controlling the mind and the senses, purifying the heart and fixing the mind on one point."
Prabhupada: The first prescription is how to sit and where to sit. Sitting posture. You have to select a place where you shall sit down and practice yoga. That is the first prescription. Go on.

Devotee: "Purport: Sacred place refers to places of pilgrimage. In India the yogis, the transcendentalists or the devotees all leave home and reside in sacred places such as Prayaga, Mathura, Vrndavana, Hrsikesa, Hardwar, and practice yoga there."

Prabhupada: Now, suppose you have to find out a sacred place. In this age, how many people is prepared to find out a sacred place. For his livelihood he has to live in a congested city. Where is the question of sacred place? so if you don't find a sacred place, then how you can practice yoga? That is the first prescription. Therefore this bhakti-yoga system, the sacred place is this temple. You live here, it is nirguna, it is transcendental. The Vedic injunction is that the city is the place of passion. And the forest is the place of goodness. And the temple is transcendental. If you live in a city or a town, that is a passionate place. And if you don't want to live in a passionate place, you go to a forest. That is place of goodness. But a temple, a God's temple, is above this passion and goodness. Therefore temple is the only secluded place for this age. You cannot go in a secluded place in a forest. It is impossible. And if you make a show of yoga practice in a so-called class and indulge in all kinds of nonsense things, that is not yoga practice. Here is the prescription how to practice yoga. Go on.

Devotee: "Therefore, in the Brhan-Naradiya Purana it is said that in the Kali-yuga, the present yuga or age, when people in general are short-living, slow in spiritual realization, and always disturbed by various anxieties, the best means of spiritual realization is to chant the holy name of the Lord. In this age of quarrel and hypocrisy, the only means of deliverance is to chant the holy name of the Lord. There is no other way to success."

Prabhupada: Yes. That is the prescription in the Brhan-Naradiya Purana.

harer nama harer nama harer namaiva kevalam
kalau nasty eva nasty eva nasty eva gatir anyatha
[Adi 17.21]

Harer nama, simply chant the holy name of the Lord. That is the only process of self-realization or concentration or meditation. And there is no other alternative, no other alternative, no other alternative. Other practices will not be feasible. And it is so nice that even a child can take part in it. This is universal. (end)

>>> Ref. VedaBase => Bhagavad-gita 6.6-12 -- Los Angeles, February 15, 1969

"How One Should Perform Yoga"

66/09/07 New York, Bhagavad-gita 6.11-21


Prabhupada: In India there are some selected places, very sacred place, and the yogis, generally, they go there and sit there alone in a sacred place and as prescribed in the Bhagavad-gita and perform there. Yoga-asana cannot be executed in a public place, so that, in assembly. Now, so far this kirtana is concerned... Just like we have performed just now kirtana, this is called sankirtana. Sankirtana means: bahubhir militva kirtayati iti sankirtanam. When we sit down, many people together... When Lord Caitanya was performing this kirtana ceremony five hundred years before, He had in each group sixteen persons taking part in kirtana, and thousands and thousands of people were singing with them. Now, this participation in the kirtana is very easily possible. But so far the yoga system is concerned, that is required any very secluded and sacred place, silent. That is required. It is clearly said here that sucau dese pratisthapya sthiram asanam atmanah. One has to place himself in a sacred place, in a silent place; then yoga system is possible.

Now, comparatively, at the present moment, if you have to practice yoga, then strictly, according to the rules and regulations, you have to leave your home, you have to go out in a secluded place, in a sacred place, and there you have to execute the performance of meditation and yoga. At home it is not possible. So far Bhagavad-gita is concerned, it is a book of authority. It is recommended here that you should find out a place, suitable place for executing yoga. But here, this is also yoga. This is called bhakti-yoga. Sravanam kirtanam. Bhakti-yoga, they have got nine different processes. Out of that, the first two, sravanam kirtanam, hearing and chanting. I am chanting, you are hearing; you are chanting, I am hearing. This is the process, holy name of Sri Krsna. So everyone can take part in it. But in the yoga system, a particular man, if he is expert, if he is able, if he can live alone from home in a secluded place, then perfection of yoga can be attained. It cannot be attained in a city, in a very good assembly, by exercising, gymnastic. No. That is not recommended in the Bhagavad-gita, at least. We may do that according to one's own way, but that is not the system recommended by the Bhagavad-gita.

tatraikagram manah krtva
yata-cittendriya-kriyah
upavisyasane yunjyad
yogam atma-visuddhaye

The whole process is, yoga system, whole process is to purify myself. Purify. Atma-visuddhaye. And what is that purification? The purification is that I am pure spirit. I am not this matter. And under material contact I am identifying myself that "I am matter." I am thinking of myself, "I am this body." This is impurity of my existence. And it is clearly said here that one has to realize his constitutional position, that he is not this matter. (coughs) No water? Atma-visuddhaye. Upavisyasane yunjyad yogam atma-visuddhaye. The whole process is to purify. Now, this purification process, if somebody is not able to go outside home and find out a secluded place, do you think that his purification of his existence will not be possible? No, it will be possible. That is the contribution of Lord Caitanya. He says that

harer nama harer nama
harer namaiva kevalam
kalau nasty eva nasty eva
nasty eva gatir anyatha
[Adi 17.21]

Lord Caitanya says, "In this age..." This age is called quarrel, age of quarrel. So He says that in this age especially... Of course, this chanting of holy name of Krsna, or God, that is always; throughout the history of Vedic literature you'll find. But especially in this age it is recommended. Why? Kalau nasty eva nasty eva nasty eva gatir anyatha. Three times He has said that "There is no other alternative, there is no other alternative, there is no other alternative." Nasty eva means "There is no other alternative." This is the only process, this is. Harer nama harer nama harer namaiva kevalam. He says that "In this age, simply chanting of God's name, that is the only process, that is the only process, that is the only process. And there is no other alternative, there is no other alternative, there is no other alternative." Why does He say three times? Three times means that this yoga process was possible in the Satya-yuga. Krte yad dhyayato visnum. In those age people could very easily and nicely meditate upon the Visnu.

Sometimes it is recommended that yoga system is meditation in the void. But we do not find in the Vedic literature that yoga system meditation on void. No. It is meditation on Visnu. That will be explained in the Bhagavad-gita. Now, after sitting in a secluded place, in a sanctified place, and according to the sitting arrangement, with tigerskin or deerskin and straw, as it is recommended, then one should sit down there. He should not change his asana, sitting place. Then after sitting, what he has to do? He says, samam kaya-siro-grivam dharayann acalam sthirah. Now, one has to sit down straight. One has to sit down straight so that his skull, this head, and the body, and everything should be straight like that. Samam kaya-grivam. Griva means this neck. The neck and the skull and the body should be in one straight line. Samam kaya-siro-grivam dharayann acalam. And should not move. Sit down like this. Sampreksya nasikagram. And one has to see the top portion of the nose. Not that one has to close his eyes completely. No. Then you cannot see. Sampreksya nasika agram. You have to see the upper portion of the nose. That means if you... I have seen in some of the yogic societies, they close the eyes completely, and some of them, about fifty percent of them are snoozing, or sleeping, regularly. Because as soon as you close your eyes, and if you have no subject matter to think, and you have been posted to meditate, you do not know to what to meditate, then the next result is sleeping and nothing more. That is practical. So one has to sleep very hard. Somebody was inquiring here... (chuckles) Of course, some of the students, they were sleeping so he was sarcastically (asking) that "Are they sleeping or meditating?" So I (said), "Yes, they are meditating by lying down." Yes. So sometimes meditation goes on in sleeping. No. That is not the process. You cannot close your eyes completely. Then you will invite the queen. Sleep and she will capture you. Whole process will be like that.

Here it is said that in order to keep yourself alive, you have to always see the upper portion of your nose. Sampreksya nasikagram svam disas canavalokayan. And you cannot see that who is coming there, "Oh, who is here? Some tiger is coming or something is coming?" No. No fear. Because you are put in a Himalaya, in a secluded place, and in a sanctified place. So you haven't got to, for any other reason, you haven't got to move your neck. That is not possible in the society. You must have to go in a secluded place. There are so many disturbance. At once, disturbance is there and I have to look, "Who is there?" This is the position here. But here it is said that you cannot move your head. You have to sit down straight, that your neck and skull and body should be in one straight line, and you have to see the upper portion of your nose always. That is the system. Prasantatma vigata-bhir brahmacari-vrate sthitah. Then one should be undisturbed in mind. A man who is always disturbed in mind, he cannot perform yoga. That is not possible. And vigata-bhih. Bhih means fearfulness. One who has no fear. If he has got fear, then how he can go out of home in the jungle? That is not possible. That is another qualification for executing yoga. Not only for yoga. Any person who is trying to elevate himself in the spiritual line, he has to become fearless. Vigata-bhih.

And brahmacari-vrate sthitah. Brahmacari-vrata means celibacy, no sex life at all. Completely prohibited. Brahmacari. Brahmacari-vrate. Vrata means with a vow that "I'll have no sex life," with a vow. Such person can execute yoga system. Prasantatma vigata-bhir brahmacari-vrate sthitah, manah samyamya. When the atma is... There is no demand. When you have no demand, then your mind is naturally becomes controlled. Manah samyamya mac-cittah. Now, doing all these things, the next item is mac-cittah. Krsna says mat, to transfer the whole thinking to Krsna or Visnu. Not vacant. Mac-cittah. So if that is the system of yoga, mac-cittah, yukta asita mat-parah. Mac-cittah and yukta asita mat-parah. "Always thinking of Me, or Visnu. Always thinking of Me." So now, that one who is in Krsna consciousness, he gets the opportunity of the highest yoga system, but he hasn't got to take the trouble of the process. That is the beauty of Krsna consciousness. Here the whole thing is coming down, the Lord says mac-cittah. The mind should be engaged in Visnu. The yogi, the real yogi, who goes to the forest, to the secluded place, he thinks of the catur-bhuja Visnu. That will be explained here.

manah samyamya mac-citto
yukta asita mat-parah
yunjann evam sadatmanam
yogi niyata-manasah

Yunjann evam. By prosecuting the process of yoga in such a way, the sitting place, the, I mean to say, bodily requisition, brahmacari, celibacy, secluded place, and sitting straight, and looking on the uppermost part of the nose. These are the sitting process. And mind should be concentrated on Visnu. This is the meditation process. Evam sadatmanam yogi niyata-manasah. Niyata-manasah means "one who has thus controlled his mind." The whole process is, yogic process is simply to control the mind. Yoga indriya-samyamya. Not only mind, but all the senses, all the senses, they should be under control. And controlling the senses, the mind should be engaged in Visnu within. Visnu we have got, Paramatma, the Supersoul, Visnu, and we have to concentrate in that way. Then santim nirvana-paramam mat-samstham adhigacchati. Then he becomes peaceful after extinguishing this material life. The material life is just like fire. It has been compared with the forest fire. As the forest fire automatically takes place, nobody goes to set fire, similarly, in this material world, even if you try to live very peacefully and without quarreling with any other man, the place is such nuisance that you'll not be able to live in peace anywhere, anywhere within this universe. That is the process.

But one who is transcendentally situated, either by the yogic process or by the process of empiric knowledge or by bhakti-yoga, either of these processes... There may be a little difference of the ultimate end, but all these three processes, they are meant for transcendental life. So any process, if you make it perfect, then really you get peace. Peace. The only difference is that this yogic process as described in the Bhagavad-gita, it is not possible to be executed in this age. Therefore the next alternative is this hari-kirtana, as Lord Caitanya recommends and devises. And you can practically see that kirtana, this kirtana, you can go on for hours together; you'll feel not tired. But if you are asked to sit down in the posture as recommended in the Bhagavad-gita for executing yoga system, oh, hardly you can spare some minutes. You see.

So santim nirvana-paramam mat-samstham adhigacchati. And after extinguishing this material life, then what is the next? Next is not void, is not impersonal void, as they say. Bhagavad-gita does not say like that. Bhagavad-gita says, mat-samstham adhigacchati. "He enters into My establishment." Samstham means establishment. Now, when you speak of establishment... Suppose a big man, he has got establishment. So that means it is not void. Establishment means there are varieties of engagement. Unless it cannot be samstham. So here it is clearly said that mat-samstham adhigacchati. One attains to the kingdom of God where spiritual varieties are there. They are not variety-less. Otherwise, the Lord would not have said that samstham. There is a regular establishment. Just like you have got a regular establishment in your household affairs, similarly, the Lord has a regular household establishment in the spiritual world. Mat-samstham adhigacchati. If... These processes are simply to qualify himself to enter into that establishment. That's all. We are all belong to that establishment, but being forgetful, we are now in this material world.

Just like sometimes some of us becomes crazy and he is, goes to the lunatic asylum, similarly, those who become crazy, such spiritual identities, they are put into this lunatic asylum. It is called material world. This is a sort of lunatic asylum. Everything is being done not very sanely. (laughter) You see? (chuckling) So we have to get out of this lunatic asylum and enter into the kingdom of God, Sri Krsna.

Now, Sri Krsna is personally teaching what is His kingdom, what He is, what you are, and what is your relationship with Krsna. Everything is being taught in the Bhagavad-gita. And a sane man, an intelligent man, must take advantage of these processes. Then Lord Krsna says, natyasnatas tu yogo 'sti. "Anyone who eats more than necessary, oh, he cannot perform yoga." Na ati asnatas yogo 'sti na ca ekantam anasnatah. "A person," I mean to say, "willfully trying to keep himself in starvation, he cannot perform yoga. Neither the person who eats more than he requires, he also cannot perform yoga." The eating process should be moderate, only for keeping the body and soul together. Not for enjoyment of the tongue. So that is the real yogic process, that you cannot eat very palatable things. Because as soon as palatable things comes before us, naturally if I take one, I must take two, three, four. You see? So so far yogis are concerned, they cannot take any palatable desirable things. They have to simply take only the necessities. Some of the yogis, I have seen, there was one yogi in Calcutta... Of course, in a temple, in a sanctified place. He was taking once only a little quantity of rice boiled with water, at three o'clock in the afternoon he was taking. That was his food and nothing more. Nothing more.

So natyasnatas tu yogo 'sti na caikantam anasnatah na cati svapna-silasya. "If anyone dreams very much, he cannot also execute." Now, here Sri Krsna does not say that there is dreamless sleep. Dreamless sleep cannot be possible. It is not possible. If somebody says, "dreamless sleep," it is also another lunacy. No. Dream there must be, more or less. As soon as you go asleep, oh, dream there must be. That may be good dream, bad dream, or for long time or for little time. But dream there must be. Now, Krsna says that na ca ati svapna-silasya. That means "One who dreams very much while sleeping, he cannot execute yoga." Na jagrato naiva carjuna. "And one who cannot sleep at night..." I have got a young friend, he cannot sleep. So for him, it is not yoga...yoga process is not possible. He may note down here. So sleep also required. You cannot remain without sleeping. That is also required. That means somehow or other, you should keep your body fit. You should not eat more, you sleeping. That is also required. That means somehow or other, you should keep your body fit. You should not eat more, you shall not voluntarily starve, you should not be voluntarily awake, and neither, and if you keep yourself peaceful, then you'll not sleep...you'll not dream also. When the bile is very much agitated, then we see so many dreams due to the air which is coming out of agitated bile. And if you keep yourself peaceful, cool mind, cool head, cool, I mean to say, stomach, then there will, there will be ordinary sleep.

So here it is said that na ca ati svapna-silasya jagrato naiva carjuna. Again He repeats, yuktahara-viharasya yoga-cestasya, yukta-cestasya karmasu. Now here again He says, yukta-cestasya karmasu. Now, if a yogi has to go away from home, then where is the question of karma? That means sometimes those who are practicing yoga at home, for him it is said that yukta-cestasya karmasu. If you want to be a yogi at home, then your other engagement should be moderate. You cannot engage for earning your living very heavily and at the same time you can become a yogi. No, that is not possible. That is not possible. Yuktahara-viharasya. You should eat very moderately, you should gratify your senses very moderately, your work should be anxietyless, you should not dream more, and you should not be awake. These are the rules. Then yoga process will be successful.

yada viniyatam cittam
atmany evavatisthate
nisprhah sarva-kamebhyo
yukta ity ucyate tada

Now, what is the sign that one has attained perfection in yoga? The Lord says, yada viniyatam cittam. Cittam means your heart or your consciousness. When it is self-controlled, consciousness (is) completely under your control, you do not become dependent on the dictation of your mind, but mind becomes under your control... Yada viniyatam cittam atmany evavatisthate. And mind does not go out because the yogi's principal business is to think of Krsna or Visnu always. So yogi cannot allow his mind to go out. That is possible in Krsna consciousness. When we are engaged in Krsna consciousness, always engaged in Krsna's service, naturally my mind cannot go out besides Krsna. Besides Krsna. The mind is automatically controlled. Nisprhah sarva-kamebhyah. And you shall have no desire for material sense gratification. Sarva-kamebhyah. Kama means material desires, and sarva, and all kinds of. That means if you are in Krsna consciousness, then you have no other desires. So your desires... Desireless you cannot be. That is not possible. Desireless means... Here it is clearly said, sarva-kamebhyah. Kamebhyah means desire for sense gratification. That is to be purified. But desire to serve Krsna, that is very good, very nice thing.

So we have to transfer the desire. This is called Krsna consciousness. That's all. Desire we cannot kill. It is not possible. I am a living being. Desire is my constant companion. So therefore Krsna consciousness means to purify the desire. How is that? Without sarva-kamebhyah, without desiring for material sense gratification, I can desire so many things for Krsna's service. There are so many things. And suppose... Just like take for example eating. Eating, we want palatable dishes. Very good. But you prepare the palatable foodstuff for Krsna. For Krsna you prepare hundreds of palatable... Don't think that "It is being prepared for me." Therefore one who prepares foodstuff for Krsna, he has to take very precaution. You see? That it is being prepared for Krsna. Sometimes I therefore ask the students "Don't touch your mouth. Don't... Very cleanly, very sanctifiedly." Because it is being prepared... So now, that desire, that "Krsna will eat such nice cake and such nice rice," so the whole thing is prepared in Krsna consciousness, and when it is offered to Krsna, you taste. So your kama is already sacrificed because from the very beginning you're thinking that "It is being prepared for Krsna." You have no desire for that. But Krsna is so merciful that He gives you the foodstuff for your eating; so your desire is already fulfilled. You do not desire it, but Krsna's mercy is so that He can fulfill your desire.

Nisprhah sarva-kamebhyo yukta ity ucyate tada. At that time, when one has molded his life in such a way, then he's to be understood that he has attained perfection in the yoga system. Simply routine work, doing some exercise, that is not the yoga system as far (as) Bhagavad-gita is concerned. Now,

yatha dipo nivatastho
nengate sopama smrta
yogino yata-cittasya
yunjato yogam atmanah

Just like a lamp, when it is not agitated by the wind, the flame is straight, similarly, the mind should not be agitated. That flame is very nice, when it is stand straight without being moved by the wind. That flame is very nice. So that example is given here. The flame is so susceptible to wind that a little agitation it moves. So similarly, our mind is also so susceptible to material desires that a little movement can change the whole thing. Change it. Balavan indriya-gramo vidvamsam api karsati. Little change. In the Vedic language it is forbidden for a yogi, or those who are transcendentalist... Because he has to remain brahmacari-vrate sthitah.

Brahmacari, there are two kinds of brahmacaris. One who is leading complete celibacy, complete free from sex life, he is called brahmacari. Another brahmacari is grhastha-brahmacari. He has got his wife, but he has no other understanding with any other woman. And that wife also only, I mean to say, relationship is performed under regulation, he is also brahmacari. One who has his relationship with wife under rules and regulation and does not know any other woman, he is also brahmacari. That is also called brahmacari-vrata. And one who lives complete celibacy life, that he is also brahmacari. So that brahmacari-vrata is essential for yogi. Brahmacari-vrata. Now, yata-cittasya... yogam atmanah, that mind should not be agitated. He says, "The mind should not be agitated." Suppose I am brahmacari, I have taken the vow, brahmacari-vrate sthitah, I have taken the vow that "I will have no sex life in my life." Then mind may be agitated sometimes. So there is precautions. Precautions. It is said in the Vedic literature that one should be very careful about woman. They are so much careful, matra svasra duhitra va naviviktasano bhavet. The prescription is that "One should not sit alone even with his mother, with his sister, and with his daughter." You see. Balavan indriya-gramo vidvamsam api karsati. The mind is so, I mean to say, fragile that even little, they can create havoc. You see? So these things are prescription for the yogis. Yogi has to look into the prescription of the system.

yatroparamate cittam
niruddham yoga-sevaya
yatra caivatmanatmanam
pasyann atmani tusyati

Now the yogi should control in such a way his mind that as soon as mind goes from the position of meditating on Visnu, he should at once drag the mind. That requires a very good practice. You see. Then Krsna says that

sukham atyantikam yat tad
buddhi-grahyam atindriyam
vetti yatra na caivayam
sthitas calati tattvatah

One who does not know that real happiness can be experienced by our transcendental senses, not with these material senses... Senses are not to be sacrificed. Desires are not to be sacrificed, but there are desires in the spiritual field, there are sense satisfaction in the spiritual field. That is a different thing. So here it is said, sukham atyantikam yat. What is really happiness, tad buddhi-grahyam atindriyam, that is transcendental to this experience, empirical sense gratification. Vetti yatra na caivayam sthitas calati tattvatah. One who does not know this, then certainly he will be agitated in the mind and fall down. So one should know that the happiness which we are trying to derive from the material senses, that is not happiness. I have, several times I recited one nice verse, the description of Rama.

ramante yogino 'nante
satyanande cid-atmani
iti rama-padenasau
param brahmabhidhiyate

that yoginah, those who are actually yogis, they also enjoy. And how they enjoy? Ramante yoginah anante. In the unlimited, not into the limited. In the unlimited. Yoginah anante and satyanande, that is real happiness. Satyanande cid-atmani. And that is spiritual. That is not material. Iti rama, this is the meaning of Rama. Hare Rama. We described, this Rama means to enjoy in the spiritual life. That is called Rama.

It is all pleasure. Krsna is also pleasure. Rama is also pleasure. Because we are all hunting after pleasure. But we do not know where to find out the pleasure. The pleasure is in spiritual life. That is real pleasure. We haven't got to sacrifice pleasure, but we have to enjoy it properly. Just like diseased man, he cannot enjoy life. His enjoyment of life is a false enjoyment. When he's cured, when he's in healthy life, then his enjoyment is bona fide. Similarly, so long we are in the material conception of life, we do not expect that we are enjoying. We are simply entangling. That means diseased man, if he enjoys, if he takes nice food. He cannot eat, but if he likes and takes stealthily, without the information of the medical physician, then he prolongs his diseases. That's all. He is killing himself, the process. Similarly, the more we increase our material enjoyment we are more making ourself entangled in this material world, without being freed from these material clutches.

That is the whole system of yoga, jnana, bhakti, anywhere. Anywhere. One may find, "This system is nice; that system is very difficult.' That is a different thing, but any system you adopt, the whole thing is that you have to purify your existence from the conception of material enjoyment to the conception of Krsna consciousness enjoyment. That will make you happy. Thank you very much. (kirtana) (end)

>>> Ref. VedaBase => Bhagavad-gita 6.11-21 -- New York, September 7, 1966

"Engaging the Mind in Krsna Consciousness"

66/09/04 New York, Bhagavad-gita 6.4-12


Prabhupada: Sri-caitanya-mano 'bhistam sthapitam yena bhu-tale, svayam rupah kada mahyam...

yada hi nendriyarthesu
na karmasv anusajjate
sarva-sankalpa-sannyasi
yogarudhas tadocyate

uddhared atmanatmanam
natmanam avasadayet
atmaiva hy atmano bandhur
atmaiva ripur atmanah

Now these two slokas, verses, we were discussing last day, that we have to raise ourself to the spiritual standard by ourself. I have to raise myself to the spiritual standard by myself. So I am my friend and I am my enemy. This is the opportunity. There is a very nice verse in Canakya Pandita.

na kascit kasyacin mitram
na kascit kasyacid ripuh
vyavaharena jayante
mitrani ripavas tatha

"Nobody is nobody's friend, nobody is nobody's enemy. But it is only the behavior by which one can understand who is his friend and who is his enemy." Nobody is born enemy, nobody is born friend. But by our mutual behavior, somebody is my friend and somebody is my enemy. Similarly, as we have this dealing in the ordinary daily affairs, similarly, I have my dealing with my self. My self. If I deal with me, myself, as friend, then I am my friend. And if I deal with myself inimically... Then what is that friendship and inimical? The friendship is that I am soul.Somehow or other, I have been in contact with this material nature. So I have to get myself out of the entanglement of this material nature. If I act in that way, then I am my friend. But even after getting this opportunity, if I do not act in that way, then I am my enemy. So atmaiva hy atmano bandhur atmaiva atmano ripuh. So I am myself friend, my friend, and I am my enemy.

bandhur atmatmanas tasya
yenatmaivatmana jitah
anatmanas tu satrutve
vartetatmaiva satruvat

Now, how I can become my friend? That is explained here, that bandhur atma atmanas tasya. Atma means mind, atma means body, and atma means soul. That, these three things I have already explained the other day that when we speak of atma, or self... Just like so long I have got my bodily conception, when I say "my self," I think of my body. When I transcend the bodily conception of life, then I think "I am mind." But actually, when I am in the real spiritual platform, then my self means "I am pure spirit." So according to the stage of development my conception of self are different. So so far nirukta or dictionary is concerned, body, mind, and the spirit soul, everything is called self. Now, here it is called bandhur atma atmanas tasya. Now, here one atma is named mind. Mind is the friend of oneself, and mind is the enemy of oneself. So we have to train the mind. If I train my mind for becoming my friend, then my life is successful. If I train my mind to become my enemy, then my life is unsuccessful. Anatmanas tu satrutve vartetatmaiva satruvat. But one who has no knowledge of the spiritual self, then his mind acts like his enemy. One who has got the conception of this body as "my self," his mind is his enemy. And one who has got the conception of the spirit self, his mind is his friend.

So mind has nothing to do. Mind, simply training of the mind required. And how the mind is trained up? It is by good association. Good association, our mind is trained up. Sangat sanjayate kamah. Kama means desire. Desire is the function of the mind. And sangat sanjayate kamah. And according to the association, my mind desires like that. So we have to make good association if we want to make our mind as my friend, if I want to make my mind as my friend, then I have to associate with sadhu. Tasmat satsu sajyeta buddhiman. Buddhiman means intelligent person. He must associate with satsu. Satsu means those who are trying for self-realization. They are called sat. Sat and asat. Asat means who are trying for the temporary things. Matter is temporary. My body is temporary. So if I simply engage myself for bodily pleasures, sense gratification, then I am engaging myself to temporary things. But if I engage myself for self-realization, the permanent thing, then I am engaging myself to the sat, or to the permanent. Tasmat satsu sajyeta buddhiman. "Anyone who is intelligent, he should associate with persons who are trying to elevate themselves for self-realization." That is called sat-sanga, good association.

And what is the result of good association? Now, because, if we make good association, the santah chindanti. Santah means the persons who are sadhu, who are pious. They can cut off by their words our attachment with this material world. They can cut off. Just like Krsna is speaking to Arjuna. What is the idea of speaking so many things? Just to cut off his attachment from the so-called material affection. He is affected with something which is stumbling his progress in his own duty. So He is, Krsna is presenting His Bhagavad-gita just to cut off. Santa eva hi chindanti uktibhih. Uktibhih. Chindanti means cut. Now, for cutting something we require some sharpened instrument. But here, to cut off the mind from attachment, it requires sharpened ukti. Ukti means words. Sharpened topics. There should not be... Just like when a person cuts something, there is no mercy, similarly when a sadhu or a person saint, speaks to his student, he does not make, show any mercy. He speaks the truth so that his mind may be cut off from the unreal attachment.

Just like Krsna is saying. Krsna... Arjuna first addressed to Arjuna. He said, asocyan anvasocas tvam prajna-vadams ca bhasase [Bg. 2.11]. "Oh, you are talking like a very learned man, but you are fool number one." You see. How strong word He has used. So so far, if we want detachment from this material world, then we should be prepared to accept such cutting words from the master. Santah pasya(?) chindanti uktibhih. Uktibhih. We should not make compromise: "Oh, don't speak such strong words." Required, it is required. So bandhur atma. Anatmanas tu satrutve vartetatmaiva satruvat. Anatmanah. Those who have no self-realization, his mind... One who has not realized what he is. We are generally conception of this bodily conception of our life. But the intelligent person who has made association with saintly persons, he can understand that "I am not this body." And the material conception of life is condemned in so many places. Yasyatma-buddhih kunape tri-dhatuke sva-dhih kalatradisu bhauma ijya-dhih yat-tirtha-buddhih salile [SB 10.84.13]. In so many ways. One who has got the conception of his personal self with this body made of three elements, then one who thinks that the land in which he is born or the relatives who is connected with this body, "They are all, everything," then that man is no better than ass and cow. It is said like that.

So we should have by good association, by study of good books like Bhagavad-gita, Srimad-Bhagavatam, we should realize ourself. Otherwise, our mind will remain always an enemy, an enemy. And enemy, as the enemy is always prepared to do harm, so my mind will drag me to things which will make me entangled more and more in this material miserable life. Manah sasthanindriyani prakrti-sthani karsati [Bg. 15.7]. We are struggling very hard with this mind and six senses. So we have to make the mind our friend. Now, Krsna is gradually making progress to explain to Arjuna how the mind can be made friend.

jitatmanah prasantasya
paramatma samahitah
sitosna-sukha-duhkhesu
tatha manapamanayoh

jnana-vijnana-trptatma
kutastho vijitendriyah
yukta ity ucyate yogi
sama-lostrasma-kancanah

Now by training the mind, jitatmana, one who has conquered over the mind, jitatmanah prasantasya... Prasanta means he has become in equilibrium, prasanta. Prasanta. Because mind is dragging me always in nonpermanent things. Harav abhaktasya kuto mahad-guna manorathenasati dhavato bahih [SB 5.18.12]. Asati manorathena. By the chariot of the mind. So long we are seated on the chariot of the untrained mind, unbridled mind, the mind will drag me to things which are nonpermanent. But my whole business is that I am permanent, I am eternal. Somehow or other, I have got this attachment for nonpermanent things. So I have to get out of this entanglement. So if my mind is not trained up, then the mind's business will be to drag me to nonpermanent things. Harav abhaktasya kuto mahad-gunah. But this mind, as I told you the other day, can be very easily trained up if we fix up in our minds, on the fort of the mind, a great soldier, Krsna. Just like if the fort is defended by a great general, then there is no question of entering of the enemy, similarly, if we put Krsna on the fort of the mind, then there is no chance of entering of the enemies. Sa vai manah krsna-padaravindayoh. That day we have explained.

And if we do not do that harav abhaktasya kuto mahad-gunah. Mahad-gunah means the material acquisition, material education, material wealth, or so many material qualification. That will not help me to control my mind. That is not possible. Only thing is that if I put on the mind Krsna, or God, harav abhakta..., Krsna consciousness, then my mind will be very easily conquered.

So jitatmanah prasantasya. Prasanta means who has ceased to desire material enjoyment. Bhavantam evanucaran nirantaram prasanta-nihsesa-mano-rathantaram. A devotee to the Lord, bhavantam evanucaran nirantaram, that "When I shall be able to act twenty-four hours in Your service, or when I shall be able to think of You cent percent?" And prasanta-nihsesa-mano-rathantaram. Mano-rathantaram means mind is dragging me in so many imaginations; so many plan-making business we have got, so many plan-making business. That is called mano-rathantaram. Just like I go on some chariot, on some car, in several places. So mind is... The same thing is described. Maya....yantrarudhani mayaya. So we are traveling like that, that way. But as soon as I am able to fix my mind on the lotus feet of Krsna in Krsna consciousness, it become jitatmanah. Jitatmanah means conquered. And then my mind becomes clear of all the engagements of nonpermanent things. Prasantasya. Jitatmanah prasantasya paramatma samahitah. That is possible...

Paramatma means Supersoul. We have several times told you that Paramatma is with me. The same thing. Paramatma is sitting with me in the heart. I, the soul, the atomic spark, spirit spark, that is also in this heart, and side by side, in the similar smallest way, the Supreme Lord is also with me. Paramatma samahitah. This paramatma samahitah is the yoga. Now, Krsna will gradually come, Paramatma. The yoga system is, meditation means to control all the senses and concentrate the mind to focus on the Paramatma. That is the whole yoga system. So here it is hinted, paramatma samahitah, "completely absorbed in the Paramatma." Prasanta. Prasanta means ceases, cease from all nonpermanent activities. And jitatmanah. Jitatmanah means conquered over the senses. So

jitatmanah prasantasya
paramatma samahitah
sitosna-sukha-duhkhesu
tatha manapamanayoh

Sitosna-sukha... Duality. Duality. We have got in this material world duality. Just like this is now summer season; then again we will have winter season, snowfall. Sita usna. Sita means winter season, and usna means summer season. Sitosna-sukha-duhkhesu. Similarly, happiness and distress. Happiness and distress. Tatha manapamanayoh. Similarly, honor and dishonor. Because in this world, the world of duality, dual world, everything is to be understood by duality. We cannot understand what is honor if there is no dishonor. If I am not insulted, I cannot understand what is honor. So manapamanayoh. Similarly, I cannot understand what is misery if I have not tasted happiness. Or I cannot understand what is happiness if I have not understood misery. So similarly... I cannot understand what is cold if I have not tasted hot. This world is, world is of duality. So one has to transcend. So long this body is there, this duality feeling will continue.

So because I am trying to get out of this body, bodily conception -- not exactly out of the body, but bodily conception -- so I will have to practice to tolerate these dualities. As in the Second Chapter we have, Krsna has advised Arjuna, matra-sparsas tu kaunteya sitosna-sukha-duhkha-dah. This duality of distress and happiness, this is due to the skin. This is skin disease. Just like itching, itching of the skin. So because there is itching, I should not be mad after it. I should tolerate. There are so many. Nowadays mosquito bite is going on. So we should not be mad. We should not give up our duty because mosquito is biting or some bed bug is biting. So so many dualities that we have to tolerate.

So if my mind is always in Krsna consciousness, then these dualities can be practiced very easily. Sitosna-sukha-duhkha-dah. Jnana-vijnana-trptatma kutastho vijitendriyah. Why he will be able to understand, to tolerate? Because jnana-vijnana-trptatma. Jnana means knowledge. Theoretical knowledge is called jnana, and practical knowledge is called vijnana. Vijnana. Just like a science student has to study theoretical and appear theoretical examination as well as practical examination. If a science student has to pass his examination, then he has to prac... Simply theoretical knowledge that so much quantity of hydrogen and so much quantity of oxygen will make water will not help him. He has to practically show in the laboratory that so much quantity of oxygen gas and so much quantity of hydrogen gas mixed and water is produced. That is called vijnana. Vijnana.

So jnana-vijnana-trptatma. One should have not only theoretical knowledge, but practical knowledge. Practical knowledge. Simply understanding that "I am not this body, I am not body," then I am doing all nonsense of this body. I am discussing... There are so many societies. They are very seriously discussing Vedanta philosophy and smoking, with wine glass, and very enjoying life. You see. So that sort of jnana, that sort of knowledge, is not necessary. You see? So jnana-vijnana. One should have knowledge perfectly, and it must be demonstrated. Demonstrated in practical field. Yes. But that means one who has actually felt himself that "I am not this body," then naturally his bodily necessities will be reduced to the minimum. Will be reduced to the minimum. That is practical. If I am going to increase the demands of my body and I am simply theoretically thinking that "I am not this body," oh, that is not required. Jnana-vijnana-trptatma.

A man, a person, will be satisfied when there is jnana, knowledge, and science side by side. Jnana-vijnana, practical knowledge. Kutastho vijitendriyah. Then he's conquered over the senses.

jnana-vijnana-trptatma
kutastho vijitendriyah
yukta ity ucyate yogi
sama-lostrasma-kancanah

So when he is situated in that practical status of spiritual realization, then he is to be understood that he is actually situated in the yoga. Not that I am going to a class and, weekly or twice weekly attending yoga class, and I remain the same thing for the so many years. No. There should be practical realization. What is that practical realization? Prasantatma. Prasantatma. The mind is calm and quiet, no more agitated by the attraction of this material encirclement. You see? So jnana-vijnana...kutastho vijitendriyah. The first qualification is called vijitendriyah, sense control. Advancement in the yoga system means yoga indriya-samyamah. Yoga means to... Because our whole life is disturbed due to the senses. Senses. This material life means sense gratification. That's all. The sum and substance of materialistic life means sense gratification. Therefore advancement of material science means giving you products for your sense gratification. Unnecessarily, so many things are produced just to satisfy my senses. That is the material advancement.

So material life means sense gratification, and spiritual life means detached from sense gratification. So vijitendriyah. Yukta ity ucyate yogi sama-lostrasma-kancanah. And when he is in that position of equilibrium, then for him, sama-lostrasma-kancanah. Kancana means gold, and lostra means, what is called, rubbles of stone. They are the same thing. So sama-lostrasma-kancanah. And again,

suhrn-mitrary-udasina-
madhyastha-dvesya-bandhusu
sadhusv api ca papesu
sama-buddhir visisyate

We have got our relationship in this world, we call that: "He is my friend." Suhrt and mitra. There are two kinds of friends. Suhrt means better friend. Actually who is always desiring my welfare, he is called suhrt. And friend means we have got good will, ordinary friends. Suhrn mitra udasina. Udasina means neutral, neither friend nor enemy. We have got relationship within this world. Somebody is my very good well-wisher, somebody is my friend, and somebody is neither friend nor enemy. And somebody, madhyastha, mediator, and somebody actually doing some good. Somebody I think, "Oh, here is a nice gentleman, saintly person." And somebody I think, "Oh, here is a sinful man." According to my calculation, somebody my friend, somebody my enemy, somebody neutral, somebody, I mean to say, a saintly person, somebody my, a sinful person. Now, all these, when you are on the yoga-yukta, when you are in the platform of transcendence, then these distinctions, this friend, enemy, sadhu, saintly, and sinful, that will all be closed. No more. No more. Panditah sama-darsinah [Bg. 5.18]. Panditah. When one becomes actually learned, he does not see any enemy or any friend because nobody is enemy, nobody is friend, nobody is my son, nobody is my mother, nobody is... We are all different living entities.

We are just playing on the platform under the dress of father, mother, wife children friend, enemy. Just like in a drama we set up some character to play, so... But out of the stage we are all friends. Nobody... In the stage I say, "Oh, you are enemy. I shall kill you." And so many things I do. But when out of the stage, we are all friends. Similarly, in this world, in this material world, with this dress, with this dress of material body, we are playing on the stage of material world that enemy and friend and father, mother, son. I cannot beget any son. It is not possible. I simply beget this body. You see. The living entity, that is not my power. Simply by my sex intercourse with my wife, I cannot produce unless that living entity is placed in that emulsification of two secretion. These are stated in the Srimad-Bhagavatam. So this is only stage play.

So actually, when one is situated in proper knowledge, one who is actually a yogi, for him, this distinction altogether disappears. Yogi yunjita satatam atmanam rahasi sthitah. Now, now here is the beginning of the yoga system, how one should perform yoga. Now, you will understand from the description of Bhagavad-gita that what is yoga system. In your city, New York City, the yoga is very popular. Everyone is performing yoga. There are so many groups of yoga schools, but just see what the yoga system is. You just, you can understand from Bhagavad-g ita. What is that? The first is yogi yunjita satatam atmanam rahasi sthitah. The yogi's business is always to remain alone in a secluded place. Alone and secluded place. Yoga cannot be performed in assembly. Just like we are in assembly. Here you are performing yoga, I am performing yoga in the yoga class, and somebody is teaching, "Do like this. Do like that. Do like that." That is not yoga system. At least, according to Bhagavad-gita. Here it is clearly said that yogi yunjita satatam atmanam rahasi sthitah. He should always be engaged in his, I mean to say, focusing his mind towards the Paramatma. And that is possible, rahasi. Rahasi means in a secluded place. In a secluded place. It is not... I cannot concentrate my mind in the hubble-bubble of this society or in a big city.

The yoga system, you will find that all the yogis formerly... Still in India there are many yogis. They come at Kumbhamela. We have seen some of them. They are some of them are 700 years old, and you'll see him just like a boy of 25 years. They are doing something, yoga. So they, rarely they come when there is some special function. In India there are four places. Just like in the modern days there are conferences of different parties, similarly, in India there are still about thirty hundred thousands of saintly persons. Not one, two. And they, not all, but at least, major portion of them, they meet together after twelve years in some particular places. There are four places. One at Prayaga. You have heard the name of Allahabad city. That is called Prayaga. And one at Hardwar, and at Kanchi. In this way they have got four places. That means every four years they have meeting. So in that meeting many yogis come. And when... Not in my this renounced order, when I was living for some time at Allahabad... Not some time. I lived there for thirteen years, at Allahabad. So I was seeing this Mela. Although it was taking at at least 12 years, I have seen twice or thrice. So these yogis, they are so calm and quiet and looking... Of course, I do not know. Somebody said this man is 700 years old, this man is 300 years old, but they look like young boys.

So they, such yogis, as it is recommended here, yogi yunjita satatam atmanam. One who is actually ascendent on the yogic principles, his first function is that he remains alone. He has no society. He cannot remain in society. Yogi yunjita satatam rahasi sthitah, ekaki. Ekaki means alone. Or more clearly it is stated. Ekaki yata-cittatma nirasir aparigrahah. Nirasih, there is no expectation that "By functioning yoga, I shall achieve this power." And aparigraha, and he does not take anything from anybody. Who is going to give him? He is ekaki, he is alone in a secluded place, in, sometimes in jungle, in forest, in mountain. And who is going to give him anything? He doesn't expect because he is firmly convinced that "For whom I have become yogi...I am not alone. My Paramatma is always with me." He's a yogi of... Unless..., what kind of yogi he is? He is... Although he remains superficially alone, but he knows that "Wherever I go, my Paramatma friend, who is sitting with me on my heart, He is with me. So I have nothing to fear. So I have nothing to fear." Yata-cittatma. Ekaki yata-cittatma nirasir aparigrahah. He does not accept anything for anyone.

Now, just see the yogi, yogic principle, for this age, how much it is difficult for us. If we want to perform real yoga system, then it is very difficult. Nobody... We are sitting here, so many ladies and gentlemen, is it possible for us to live alone in a secluded place in a mountain? You have got in your, outside your New York City there are so many mountains and jungles. Can you live there alone? Oh, no. At the present moment, the modern way of our civilization, mode of our life... Just like I am a sannyasi, I am renounced order of life, but still, I have come to a city, New York City, the largest city of the world. From Bombay city or Calcutta city I have come. So life has become so changed that in this age actually what is called yoga, it is not possible. It is not... First condition is that ekaki yata-cittatma, he should remain alone, he should perform yoga system alone, not in with friends and many other yogis. No. Yata-cittatma nirasir aparigrahah. And he should have no desire in his mind. And aparigraha. He does not want anything from anybody, anybody else. This is the first condition.

Then next condition:

sucau dese pratisthapya
sthiram asanam atmanah
naty-ucchritam natinicam
cailajina-kusottaram

The yogi has to fix up his sitting place. What is that? Sucau dese. He should select a place which is very, very pure. Now, that means a place like Hardwar. Our young friend, Mr. Howard, he has been to Hardwar. He has seen how nicely that place is. River Ganges is flowing and very nice, calm, quiet. You'll find three miles after, four miles after, one yogi is sitting nicely there and meditating. That is yoga system. You see? So sucau dese, in a place where..., the sanctified place. So these places are especially selected, just like Hardwar, Kanchi and Prayaga. They are, from time immemorial, in Vedic age, those places are sanctified. Just like this Bhagavad-gita was spoken in the Battlefield of Kuruksetra. Dharma-ksetre, the land of religiosity. Even war was performed. Because this war was not ordinary war. That was religious war. Religious war. This Kuruksetra battle, that was religious war. Don't you find in the warfield where Sri Krsna, the Supreme Personality of Godhead, is present, do you think it is ordinary war? No. It is not ordinary war. And it was performed in a place which is called dharma-ksetra. So sometimes war is also performed in terms of religiosity. That is prescribed. That is required.

So here, sucau dese, perfectly sanctified place. Sucau dese pratisthapya. He must be situated in a very sanctified place. Sthiram asanam atmanah. And the asanam, and the sitting place should not be changed. The same asana. He should perform yoga, meditation, on the same place and the same sitting place. Atmanah. And how that place, the sitting place, should be selected? Na ati ucchritam. Not too much raised, nor too much low. Naty-ucchritam. And cailajina-kusottaram. Caila. Caila means cotton something, cotton sitting place. Then skin. Deerskin means... You know yogis, they sit on the skin of tiger and skin of deer? Why? Because they are in a secluded place. This has got some chemical effect. If you sit on tiger skin and deer skin, then the reptiles, the snakes, they won't disturb you. It has got some, I mean to say, physical effect. There are so many medical effect in so many things. We do not know. But God has created everything for our use. We do not know. Every plant, every herb is a medicine. It is meant for some particular disease, for some particular protection. We do not know that. So cailajina. It is not a fashion. It is... Because they sit down in a secluded place in a jungle, so you are meditating, so some snake may come. There are so many snakes, so many reptiles. So therefore, cailajina-kusottaram. And straw. The three things: straw, and the skin, and some cotton asana. These things are required.

Then what is the next process? The next process is

tatraikagram manah krtva
yata-cittendriya-kriyah
upavisyasane yunjyad
yogam atma-visuddhaye

Atma-visuddhaye. The whole process is, yoga system is, for purifying atma. Purifying atma... You always remember that atma means this body, atma means the mind, atma means the soul. So purifying these things. So yoga system is made not that cheaply I want some power. Sometimes the yogis they achieve very wonderful power. Asta-siddhi-yoga. Asta-siddhi, eight kinds of perfect, material perfection, they can attain. Not for that purpose yoga sys... Although they attain that power, real yogis, they do not exhibit it. They do not exhibit it. They have got the powers, so many wonderful powers, but he doesn't... His only aim is atma-visuddhaye: "I am now contaminated by this material atmosphere; so I have to purify myself." So that purification process we shall discuss next day. But I may say in this connection that so much difficult process for purifying the atma is very easily done, ceto-darpana-marjanam [Cc. Antya 20.12], by chanting this Hare Krsna Hare Krsna Krsna Krsna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare. Because the sound, this transcendental sound vibration, is nondifferent from Krsna. Krsna is absolute. His name is not different from Him. So when you chant His name with devotion, that means Krsna is with you. And Krsna, when Krsna is with you, how you can remain impure? You become pure. The purest. That is the whole system. Now, if there is any questions, you can ask. (end)

>>> Ref. VedaBase => Bhagavad-gita 6.4-12 -- New York, September 4, 1966

"Yoga System--The Yoga Ladder"

69/02/14 Los Angeles, Bhagavad-gita 6.2-5


Prabhupada: Who is reading?

Devotee: Verse number two. "What is called renunciation is the same as yoga, or linking oneself with the Supreme, for no one can become a yogi unless he renounces the desire for sense gratification."

Prabhupada: Here is the point of yoga practice. Yoga means to join. Now in our conditional state, although we are part and parcel of the Supreme, but we are now separated. The same example. This finger is part and parcel of your body, but if it is separated, amputated, it has no value. But so long it is joined with this body, it's value is millions of dollars or more than that. If there is any disease you can spend any amount to cure. Similarly we at the present moment in the conditioned state of material existence, we are separated from God. Therefore we are so much reluctant to speak of God, to understand about God, our relationship with God. We think it is simply waste of time. In this meeting, everyone knows, this temple, Krsna consciousness temple, is speaking of God. Or any church. People are not very much interested. They think it is a kind of, what is called, recreation, in the name of spiritual advancement, otherwise it is simply waste of time. Better this time could be used for earning some money. Or enjoying in a club or in a restaurant, sense enjoyment.

So detraction from God means sense enjoyment. Those who are too much addicted to sense enjoyment, they are not, I mean to say, eligible for yoga system. Yoga system is not that, that you go on doing all nonsense in sense gratification and simply sit down meditation. This is simply colossal hoax. It has no meaning. Yoga system first is to sense, controlling the sense, yama, niyama. There are eight different stages of practicing yoga. Yama, niyama, asana, dhyana, dharana, pranayama, pratyahara, samadhi. So in the beginning first of all we shall speak in this chapter, Lord Krsna will teach you what is yoga system. Therefore in the beginning Krsna says that no one can become a yogi unless he renounces the desire for sense gratification. So anyone who is indulging in sense gratification, he's a nonsense. He's not a yogi. He cannot be a yogi. Yoga system is strictly celibacy, no sex life. That is yoga system. No one can become a yogi if he indulges in sex life. The so-called yogis come to your country and say, "Yes, whatever you like you can do. You meditate, I give you some mantra." These are all nonsense. Here is authoritative statement that no one can become a yogi unless he renounces the desire for sense gratification. This is the first condition. Go on.

Devotee: Verse number three. "For one who is a neophyte in the eightfold yoga system, work is said to be the means. And for one who has already attained to yoga, cessation of all material activities is said to be the means."

Prabhupada: Yes. There are two stages. One who is practicing yoga to reach to the perfectional platform and one who has attained the perfectional platform. So, so long one is not on the perfectional platform, just trying to do, at that time there are so many works. That asana system, yama, niyama. So generally in your country there are so many yoga societies. They display this asana system. How to sit down, different postures. That helps. But that is the process simply to get onto the real platform. They are simply means. Real yoga system perfection is different from those bodily gymnastic process. There are two stages. One stage is trying to reach the perfectional platform, and another stage is one who has reached the perfectional platform. Go on.

Devotee: Verse number four. "A person is said to have attained yoga when having renounced all material desires, neither acts for sense gratification nor engages in fruitive activities."

Prabhupada: Yes. This is the perfectional stage of yoga system, yoga practice. A person is said to have attained to yoga, that means, yoga means connection. Just like, the same example. Suppose this finger was out of my body. Or don't take this finger, take any machine part. It is out of the machine, lying idle. And as soon as you join with the machine, it works with different functions. Cutacut, cutacut, cutacut, it works. That is yoga. It has been joined. Similarly, we are now differentiated. These material activities, fruitive activities, they have been described simply wasting time. Mudha. Mudha. They have been described in the Bhagavad-gita as mudha. Mudha means rascal. Why? Such a big businessman? You say rascal? Why? He's earning thousands of dollars daily. But they have been described, mudha, rascal, because they're working so hard but what he's enjoying? He's enjoying the same amount of eating, sleeping and mating. That's all. As a man who's earning millions of dollars daily. That does not mean he can enjoy mating millions of woman. No, that is not possible. His power of mating is same one who is earning ten dollars. His power of eating is the same with the man, one who is earning ten dollars. So he does not think that "My enjoyment of life is the same amount with the man who is earning ten dollars. Then why I am working so hard for earning millions of dollars daily? Why I am spoiling my energy in that way?" You see? They are called mudha.

Na mam duskrtinah -- actually he should have engaged, when he earns millions of dollars daily, he should have engaged himself, his time and energy, how to understand God, what is the purpose of life. Because he has no economic problem. So he has got enough time, he can utilize in Krsna consciousness or God consciousness. But he does not take part in that way. Therefore he is mudha. Mudha means, actually mudha means ass. So his intelligence is not very nice. A person is said to have attained yoga, when having renounced all material desires. If one is in perfection of yoga, then he's satisfied. He has no more any material desire. That is perfection. He neither acts for sense gratification nor engages in fruitive activities. Fruitive activities are also, fruitive activities means you earn something for sense gratification. One is practically engaged in some sense gratification, and one is collecting money for sense gratification.

So the fruitive activities, suppose pious activities. Pious activities, according to Veda, everywhere, if you are virtuous, if you give some money in charity, it is virtuous activities. If you give some money for opening hospital, if you give some money for opening schools, free education. These are certainly virtuous activities. But they are also meant for sense gratification. Suppose if I give in charity for distributing education. Then in my next life I will be getting good facilities for education, I'll be highly educated or being educated I shall get nice post. At the end, what is the idea? If I get a good post if I get a good position, how do I utilize it? For sense gratification. Nicely, that's all. Because I do not know anything else. That is fruitive activities. If I go to heaven, a better standard of life. Suppose, in your America, a better standard of life than India. But what does this mean, "better standard of life"? The same eating, sleeping, in a better type, that's all. You are not doing anything more. They are also eating. They are eating some coarse grain, you are eating very nice thing. But eating. Not beyond this eating.

So my better standard of life does not mean any spiritual realization. A better standard of eating, sleeping, mating, that's all. So this is called fruitive activity. Fruitive activity is also another pattern of sense gratification but it is on the basis of sense gratification. And yoga means connection with the Supreme. When the Supreme is connected, as soon as, just like Dhruva Maharaja. As soon as he saw God, Narayana, the boy was undergoing severe austerities, penances to see God. He saw. But when he saw, then he said, svamin krtartho 'smi varam na yace. "My dear Lord, I am now fully satisfied. I don't want to ask anything, any benediction from you." Because what is benediction? Benediction means you get very nice kingdom or a very nice wife or very nice foodstuff, very nice. These things we consider as benediction. But actually when one becomes connected with God, he does not want any such benediction. He's satisfied. Fully satisfied. Svamin krtartho 'smi varam na yace.

The history of this Dhruva Maharaja I have told you many times, that he was a child, five years boy, old. He was insulted by his stepmother. He was sitting on the lap of his father, or he was trying. And his stepmother said,"Oh you cannot sit on the lap of your father because you are not born in my womb." So because he was ksatriya boy, although five years old, he took it a great insult. So he went to his own mother. "Mother, stepmother has insulted me like this." He was crying. Mother said, "What can I do, my dear boy? Your father loves your stepmother more. What can I do?" "No, I want my father's kingdom. Tell me how can I get it." Mother said, "My dear boy, if Krsna, God, blesses you, you can get." "Where is God?" She said, "Oh, we have heard God is in the forest. Great sages go there and find out." So he went to the forest and underwent severe penances and he saw God. But when he saw God, Narayana, he was no more anxious for the kingdom of his father. No more anxious. He said, "My dear Lord, I am satisfied, fully satisfied. I do not want anymore, my kingdom, the kingdom of my father." He gave the comparison that "I was searching out some pebbles, but I have got valuable jewels." So that means he is more satisfied.

When you actually connect yourself with God, then you feel yourself many millions of times satisfied than enjoying this material world. That is God realization. That is the perfection of yoga. Go on.

Devotee: Purport: "When a person is fully engaged in the transcendental loving service of the Lord, he is pleased in himself and thus he is no longer engaged in sense gratification or in fruitive activities. Otherwise, one must be engaged in sense gratification since one cannot live without engagement."

Prabhupada: Yes, that is the point. We must have engagement. We cannot stop, the same example. You cannot stop a child working. Or in activities. By nature we are living entities, we must act. It is not possible to stop activities. So just like it is said, "An idle brain is a devil's workshop." So if we have no good engagement, then you will have to engage yourself in something nonsense. Just like child, if he's not engaged in education, he becomes a spoiled child. Similarly, our two business: either material sense gratification or Krsna consciousness or bhakti-yoga or yoga. So if I am not in yoga system, then I must be in sense gratification. And if I am in sense gratification, there is no question of yoga. Go on.

Devotee: "Without God consciousness, one must be always seeking self-centered or extended selfish activities. But a Krsna conscious person can do everything for the satisfaction of Krsna and thereby be perfectly detached from sense gratification. One who has no such realization, must mechanically try to escape material desires before being elevated to the top rung of the yoga ladder."

Prabhupada: "Yoga ladder." Yoga ladder, it has been compared with a ladder. Just like steps in a big skyscraper house there are steps. So every step is a progress, that's a fact. So the whole stepladder may be called the yoga system. But one may be on the fifth step, another may be on the fiftieth step, another may be on the five hundredth step, and another may be on the top of the house. So although the whole ladder is called yoga system or stair case, but one who is on the fifth step, he cannot be equal with the person who is on the fiftieth step. Or one who is on the fiftieth step, he cannot be compared with the man who is on the five-hundredth step. Similarly, in the Bhagavad-gita you'll find karma-yoga, jnana-yoga, dhyana-yoga, bhakti-yoga. It is stated with the name yoga. Because the whole yoga ladder is connected with the topmost floor. So every system is connected with God, Krsna. But that does not mean every man is on the topmost floor. One who is on the topmost floor, he is to be understood in Krsna consciousness. Others, they are just like fifth or fiftieth or five-hundred, like that. The whole thing is called ladder. Go on.

Devotee: Verse number five. "A man must elevate himself by his own mind. Not degrade himself. The mind is the friend of the conditioned soul and his enemy as well." Purport: "The Sanskrit word atma, self, denotes body, mind and soul, depending on different circumstances. In the yoga system, the mind and the conditioned soul are especially important since the mind is the central point of yoga practice. Atma here refers to the mind. The purpose of the yoga system is to control the mind and to draw it away from attachment to sense objects. It is stressed herein that the mind must be so trained that it can deliver the conditioned soul from the mire of nescience."

Prabhupada: In the astanga-yoga system, this eightfold yoga system, dhyana, dharana -- they are meant for controlling the mind. (Don't make sound.) Mind, unless you control the mind, in the beginning it is said a man must elevate himself by his own mind. Mind is the driver. The body is the chariot or car. So just like if you call your, ask your driver, "Please get me into Krsna consciousness temple." The driver will bring you here. And if you ask your driver, "Please get me in that liquor house." The driver will drive you there. The driver's business is to drive you wherever you like. Similarly your mind is the driver. If you can control -- but if the driver takes your license, that wherever he likes he will take you. Then you're gone. Then your driver is your enemy. But if your driver acts on your order, then he's your friend. So actually the yoga system means to control the mind in such a way that he will act as your friend, not as your enemy.

Actually the mind is acting as my, because I have got little independence, because I am part and parcel of the Supreme who has got full independence, therefore I have got little independence. The mind is controlling that independence. If mind says, "All right, let me go the Krsna conscious temple," and the mind can say, "Oh what is that nonsense, Krsna, let us go to some club." so mind is driving you. Therefore our Krsna consciousness movement is to fix up the mind in Krsna, that's all. He cannot but act as friend. You see? He has no scope to give any one place. As soon as Krsna is seated on the mind, just like as soon as there is sunshine, the sun is on the sky, there is no scope of darkness. There is no possibility. Darkness will never become before the sun. Similarly Krsna is just like sun. You keep Krsna on the mind. The maya, darkness will never be able to come. That is the first-class yoga system. That is the perfection of yoga system. One whose mind is so strong that mind will not allow any nonsense to come in, then where is your falldown? The mind is strong, the driver is strong. He cannot take you anywhere unless you desire.

So the whole yoga system means to make the mind strong. Not to deviate from the Supreme. That is perfection of yoga system. Sa vai manah krsna-padaravindayoh. One should fix up, just like Ambarisa Maharaja fixed up his mind only on Krsna. And there was a fight between a great yogi, astanga-yogi, Durvasa Muni. Maharaja Ambarisa, he was a king, he was a householder, he was pound shilling man. Householder means he has to take account of pound, shilling, pence. Dollars, cents. King, he was actually king. So Durvasa Muni was a great yogi. He was envious of this king. That, "How is that, I am so great a yogi, I can travel in the space, and this man is ordinary king, he cannot show such jugglery of yoga system, but still people honors him most. Why? I shall teach him some lesson." So he picked up some quarrel with the king, that's a long story, I shall state it some other day, so after all he was defeated. And he was directed by Narayana to take shelter of the feet of the king, Maharaja Ambarisa. These instances we see from authoritative scripture. But he was simply keeping Krsna in his mind. And he defeated the greatest yogi. Durvasa Muni, he was so perfect yogi, that within one year he traveled all over this material space and beyond this material space in the spiritual space, went directly to the abode of God, Vaikuntha, and saw the Personality of Godhead personally. Still he was so weak that he has to come back and fall down on the feet of Maharaja Ambarisa. But Maharaja Ambarisa, he was ordinary king, he was simply thinking of Krsna, that's all. These instances we'll see.

Therefore the highest perfectional yoga system is to control the mind. And you can control the mind very easily if you keep the lotus feet of Krsna within you, that's all. Simply think of Krsna and you are conqueror. You are victorious. You become topmost yogi. Because after all, the yoga system is, yoga indriya samyama. Yoga means to control the senses. And above the sense, the mind. So if you control the mind, the senses are controlled automatically. Your tongue wants to eat something nonsense, but if your mind is strong, mind says, "No. You cannot eat. You cannot eat anything except krsna-prasada." Then tongue is controlled. So senses are controlled by the mind. Indriyani parany ahur indriyebhyah param manah [Bg. 3.42]. My body means senses, my activities means sensual activities, that's all. But above the senses is the mind. Above the mind is the intelligence. And above the intelligence is the spirit soul. If one is on the spiritual platform, on the soul platform, then his intelligence is spiritualized, his mind is spiritualized, his senses are spiritualized, he is spiritualized. This is the process of Krsna consciousness. Because actually the spirit soul is working but he has given his power of attorney to this nonsense mind. He is sleeping. But when he's awakened, the master is awakened, the servant cannot do anything nonsense. Similarly if you are awakened in Krsna consciousness, your intelligence, your mind, or your senses cannot act nonsensically. They must according to that. That is spiritualization. That is called purification.

Hrsikena hrsikesa-sevanam bhaktir ucyate [Cc. Madhya 19.170]. Bhakti means to act spiritually. How you can act? You have to act with your senses. Therefore you have to spiritualize your senses. Meditation, stopping action means stopping nonsense but acting in Krsna consciousness is transcendental. Just like you have to stop your senses acting nonsense but that is not perfection. You have to act nicely. Then it is perfection. Otherwise if you don't train your senses to act nicely it will again fall down to the nonsense activities. So we have to give engagement to the senses to act for Krsna. Then there is no chance of fall down. That is Krsna consciousness. Go on.

Devotee: "In material existence, one is subjected to the influence of the mind and the senses. In fact, the pure soul is entangled in the material world because of the mind's ego which desires to lord it over material nature. Therefore the mind should be trained so that it will not be attracted by the glitter of material nature. In this way the conditioned soul may be saved. One should not degrade oneself by attraction to sense objects. The more one is attracted by sense objects, the more one becomes entangled in material existence. The best way to disentangle oneself is always to engage the mind in Krsna's service. The Sanskrit word hi in this verse is used for emphasizing this point, i.e., that one must do this. It is also said: ‘For man, mind is the cause of bondage and mind is the cause of liberation. Mind absorbed in sense objects is the cause of bondage and mind detached from the sense objects is the cause of liberation.' Therefore the mind which is always engaged in Krsna consciousness is the cause of supreme liberation."

Prabhupada: Yes. There is no chance. Mind being engaged always in Krsna consciousness, there is no chance of its being engaged in maya consciousness. The more we engage our mind in Krsna consciousness, the more you keep yourself in the sunlight, there is no chance of getting into darkness. That is the process. If you like, you are at liberty. You can keep yourself within the room in darkness, and you can come in the broad daylight. That depends on your choice. But when you come in the broad sunlight, there is no chance of darkness. Darkness can be eradicated by light, but light cannot be covered by darkness. Suppose you are in a dark room. You bring one lamp. The darkness over. But you take something dark and go to the sunlight, it will fade away. So krsna surya-sama maya haya andhakara. Krsna is just like sunlight. And maya is just like darkness. So what darkness will do in sunlight? You keep yourself in sunlight. Darkness will fail to act upon you. This is the whole philosophy of Krsna consciousness.

Keep always yourself engaged in Krsna consciousness activities. Maya will not be able to touch you. Because there is no possibility of darkness becoming influential in light. That is stated in the Srimad-Bhagavatam. That when Vyasadeva, under the instruction of his spiritual master, Narada, by bhakti-yoga: bhakti-yogena pranihite samyak, pranihite 'male. Bhakti-yogena manasi. The same, mind, manasi means mind. When enlightened by bhakti-yoga, bhakti-light, bhakti-yogena manasi samyak pranihite amale. When the mind becomes completely freed from all contamination. That can be done by bhakti-yoga. Bhakti-yogena manasi samyak pranihite 'male apasyat purusam purnam. He saw the Supreme Personality of Godhead. Mayam ca tad-apasrayam. And he saw this maya just on the background. Apasrayam. Light and darkness, along with, just like here is light. There is darkness also here, little darkness. So darkness remains under the shelter of light. But light does not remain under the shelter of darkness. So Vyasadeva saw Krsna, the Supreme Lord, and this maya, darkness, apasrayam, just under His shelter.

And who is this maya? That is explained. Yaya sammohito jiva. The same maya, the same illusory energy which has covered these conditioned souls. And who are those conditioned? Yaya sammohito jiva atmanam tri-gunatmakam. Although this spirit soul is as light as Krsna or God, although small. But he's identifying himself with this material world. Yaya sammohitah, this is called illusion. When we identify ourself with this matter, yaya sammohito jiva atmanam tri-gunatmakam, paro 'pi manute 'nartham. Although he is transcendental, still he's engaged in nonsensical activities. Paro 'pi manute 'nartham tat-krtam cabhipadyate. And he acts dictated by this maya. These are very nicely explained in Srimad-Bhagavatam in the First Canto you'll find, Seventh Chapter.

So our position is that. That we are spiritual sparks, lightning spark. But now we are covered by this illusory energy, maya. And we are being dictated by maya and acting and becoming entangled more and more in material energy. You have to get out from this entanglement by this yoga, or perfect yoga of Krsna consciousness. That is yoga system. All right, stop. Any questions? (end)

>>> Ref. VedaBase => Bhagavad-gita 6.2-5 -- Los Angeles, February 14, 1969