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4. Yoga and Meditation for the Age of Quarrel

Put Ka in the Center
It's easy to practice yoga when your object of meditation is all-attractive. As rla
rabhup!da e"plains# $%od is attractive for everyone# and %od is e&ual to everyone.
'here is no distinction for %od that here is an animal# here is a man# here is a tree.
(o. )very living entity is part and parcel of %od. 'hat is our understanding of %od
consciousness# or *+,-a consciousness.$ ./eptermber 1012# /toc3holm# /weden4
r-bhagavn uvca
mayy sakta-man prtha yoga yujan mad-raya
asaaya samagra m yath jsyasi tac chu
$'he /upreme ersonality of %odhead said5 '(ow hear# 6 son of +th!
7Arjuna8# how by practicing yoga in full consciousness of 9e# with mind
attached to 9e# you can 3now 9e in full# free from doubt'$ .Bhagavad-gt 1.14.
'his is a verse from the /eventh :hapter of the Bhagavad-gt, which we
have published as Bhagavad-gt s !t !s. 'here are many editions of the
Bhagavad-gt, and most of them have been edited to push forward the editor's
own philosophical views. ;ut we do not accept the Bhagavad-gt in that light.
'he Bhagavad-gt is spo3en by the /upreme ersonality of %odhead. It is
stated here# r bhagavn uvca. 'hose who are /ans3rit scholars will
understand what is meant by the word bhagavn. Bhaga means $opulence#$ and
one who possesses something is called vn. /o bhagavn means $one who
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possesses all opulence.$
'here are si" 3inds of opulence5 wealth# reputation# strength# beauty#
3nowledge# and renunciation. If a person is very rich# he attracts the attention
of many persons. /imilarly# if a man is very famous for his activities# he also
attracts attention. If a person is very influential or strong# he also attracts. If a
man or woman is very beautiful# he or she also attracts attention. And if one is
very learned or renounced# he also attracts attention.
=e all possess these opulences in some small &uantity. )very one of us may
possess some riches# may be a little wise or a little strong. ;ut when you find
that person who possesses more opulences than anyone else# that is %od. 'he
/ans3rit word for this is asamordhva. "ama means $e&ual#$ and asama means
$not e&ual.$ And #rdhva means $above.$ (o one is e&ual to or greater than
%od. 'hat is the definition of %od. $%od is great$ means that nobody is e&ual
to >im and nobody is above >im in any 3ind of opulence. 'hat is called
bhagavn.
?y!sadeva writes bhagavn in the Bhagavad-gt to describe *+,-a. 'he
Bhagavad-gt is one of the chapters of the $ahbhrata. 'he $ahbhrata
means $the history of greater India.$ India is the name given by =esterners.
;ut the real name is ;h!rata-var,a. ;h!rata-var,a means not only India but
the whole planet. @ive thousand years ago it was 3nown as ;h!rata-var,a. (ow
the name ;h!rata-var,a indicates only India.
/o the bac3ground of this Bhagavad-gt is that there was a worldwide fight
called the ;attle of *uru3,etra. *uru3,etra is a place that still e"ists# and there
was a battle there five thousand years ago. 'he main parties in the fight were
cousin-brothers# the *urus and the !-Aavas. 'he Bhagavad-gt was spo3en
there by *+,-a# the /upreme ersonality of %odhead# ;hagav!n.
'herefore# it is said r bhagavn uvca. *+,-a is teaching Arjuna
bhakti-yoga. Boga is the means by which you can contact the /upreme. Boga
means $lin3ing.$ 'here are many yoga systems for lin3ing ourselves with the
/upreme Absolute 'ruth.
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'he Absolute 'ruth is realiCed in three phases5 impersonal# localiCed# and
personal. In the %rmad-Bhgavatam it is said that the Absolute 'ruth is
realiCed by different persons according to different angles of vision. @or
e"ample# if you see a mountain from a distant place# you see something cloudy.
If you go nearer# then you find it is something green. And if you actually reach
the mountain# then you find so many varieties. 'here are trees# there are
houses# there are living entities# animals# everything. 'he object is one# but
according to the vision of the person from the different distances# the same
object is realiCed in different phases.
'herefore# the %rmad-Bhgavatam says# vadanti tat tattva-vidas tattva yaj
jnam advayam&brahm'ti paramtm'ti bhagavn iti abdhyat' 7/; 1.<.118. 'he
object is one# but according to different understandings# somebody is realiCing
the Absolute 'ruth as impersonal ;rahman# somebody is realiCing the
Absolute 'ruth as localiCed aram!tm!# and somebody is realiCing the same
Absolute 'ruth as the /upreme ersonality of %odhead. Dltimately# the
Absolute 'ruth is the /upreme ersonality of %odhead# ;hagav!n.
'herefore# ?y!sadeva# the compiler of the $ahbhrata, says# r bhagavn
uvca. /o in this *+,-a consciousness movement we understand that
;hagav!n is *+,-a. >e has many millions of names# but *+,-a is the chief
name. *+,-a means $the all-attractive.$ %od must be all-attractive. It is not
that %od is attractive for one person and not for another. (o. %od is
attractive for all living entities. 'herefore# in pictures of *+,-a you see that
>e is loving the calves and cows# >e is loving the trees# >e is loving the gops,
>e is loving the cowherd boys. @or >im# for %od# everyone is a lovable object
because everyone is the son of %od.
*+,-a states in the Bhagavad-gt that of the different species of life and
different forms of life# $their mother is the material nature# and I am the
seed-giving father.$
%od is attractive for everyone# and %od is e&ual to everyone. 'here is no
distinction for %od that here is an animal# here is a man# here is a tree. (o.
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)very living entity is part and parcel of %od. 'hat is our understanding of
%od consciousness# or *+,-a consciousness.
Among the different processes of yoga for lin3ing to %od# three are
principal5 jna-yoga, dhyna-yoga, and bhakti-yoga. Bhakti-yoga is the
topmost. 'hat is described in the Bhagavad-gt 7F.E185
yoginm api sarv'( mad-gat'nntar-tman
raddhvn bhajat' yo m sa m' yuktatamo mata
6f all yogis# the yogi who is always thin3ing of *+,-a with love and faith is the
first-class yogi.
'he /eventh :hapter of the Bhagavad-gt describes how to become a
first-class yogi. *+,-a >imself e"plains how it is to be done. If you want to
understand %od# it is better to understand from %od >imself. Instead of
speculating about %od# it is better to understand %od from the words of %od.
?y!sadeva is the compiler of all ?edic 3nowledge# and he accepts *+,-a as
the /upreme ersonality of %odhead. Gater on# all the
cryasHI!m!nuj!c!rya# 9adhv!c!rya# ?i,-u /v!m# Gord :aitanyaHthey
all accepted *+,-a. As far as our ?edic culture is concerned# *+,-a is the
/upreme ersonality of %odhead. >ere it is also said# r bhagavn uvca.
*+,-a is teaching how to become a first-class yogi in *+,-a consciousness. >e
says# mayy sakta-man prtha yoga yujan mad-raya. $ayi means $unto
9e#$ and sakta means $attachment.$ /o >e is saying that to become a
first-class yogi one must increase his attachment to *+,-a.
'he *+,-a consciousness yoga means to increase attachment for *+,-a.
'hat's all. )veryone has attachment for something# either for his family or for
some friend or for some house or some hobby or some cats# some dogs. 'here is
attachment. 'hat doesn't have to be learned. Attachment is there in
everyone's heart. )veryone wants to be attached to somebody elseJ everyone
wants to love someone else. Gove does not mean oneness. @or love there must
be two5 the lover and the beloved.
K
'he *+,-a consciousness yoga system is the means to increase your
attachment for *+,-a. 'herefore it is said here# mayy sakta-man
prthaH$gradually increasing one's attachment for 9e.$ *+,-a says one should
practice this yoga system by ta3ing shelter of >im. Bou can ta3e shelter
directly of *+,-a# or you can ta3e shelter of a person who has ta3en shelter of
*+,-a. 'hat is the meaning of mad-raya. 'hat is the system of parampar,
disciple succession. =hether you increase your attachment for *+,-a or for a
devotee of *+,-a# it is the same.
@or e"ample# if something is charged with electricity and you touch
something else to it# it also becomes electrified. =e have daily e"perience. 'he
wires distribute the electricity from the powerhouse# and as soon as we join the
plug# immediately it is electrified. /imilarly# if you carry the words of *+,-a as
they are carried by others in the disciplic succession# then you are in touch
with *+,-a. 'hat is called yoga yujan mad-raya) always being lin3ed
with *+,-a.
*+,-a says in this verse# $lease try to hear from 9e.$ *+,-a is spea3ing
personally. /o if we accept the Bhagavad-gt as it is# as instructed by *+,-a
>imself# then we can understand %od without any doubt.
In our present position# with blunt material senses# with four defects# it is
not possible to understand what %od is. =e have four defects in this material
condition5 we commit mista3es# we are illusioned# we tend to cheat# and our
senses are imperfect. )very day we see the sun with our eyes# but because our
senses are imperfect we see the sun as a dis3# although it is thousands of times
bigger than the earth. In this way# if we analyCe our senses we will find that
they are imperfect. /peculation based on imperfect senses is also imperfect.
'herefore all the speculatorsHso-called scientists# philosophers# and so
onHput forward theories5 $erhaps.$ $It may be.$ 'hat means they do not have
perfect 3nowledge. ;ut if you receive 3nowledge from the supreme perfect#
%od# that is actually perfect.
6ur process is li3e that. In the @ourth :hapter of the Bhagavad-gt, *+,-a
F
says >e spo3e this philosophy of the Bhagavad-gt first to the sun-god# who
spo3e it to his son 9anu# who spo3e to his son I3,v!3u. In this way# by disciple
succession# the Bhagavad-gt has come down to this earth. If we accept that
disciplic succession instead of unnecessarily interpreting *+,-a's words# then
we can understand the Bhagavad-gt. 'hat is the process.
6ur *+,-a consciousness movement gives an understanding of the
/upreme erson# *+,-a# as >e is# without any interpretation. 'hat is *+,-a
consciousness yoga. 'hat can be achieved# as *+,-a says# by always 3eeping
>im in the center. If you practice this yoga, 3eeping *+,-a in the center and
always thin3ing of the form of *+,-a# then *+,-a will be revealed to you. 'his
is the yoga system of *+,-a consciousness.
'han3 you very much.
Reaching Ka His Wa
'here are many paths# and they all don't lead to the same goal. As rla rabhup!da#
$6ne has to come to the point of *+,-a consciousness. Bou may follow the yoga
process# you may follow the philosophical process# you may follow the ritualistic
process# or you may perform penances or engage in studying the ?edas. ;ut unless
you reach the point of *+,-a consciousness# you will succeed only to a certain
degree.$ .(ovember 10FF# (ew Bor34
na sdhayati m yogo na s*khya dharma uddhava
na svdhyyas tapas tygo yath bhaktir mamorjit
7'he /upreme ersonality of %odhead# *+,-a# said58 $9y dear Dddhava#
neither through a(+*ga-yoga 7the mystic yoga system to control the senses8#
nor through impersonal monism or an analytical study of the Absolute 'ruth#
nor through study of the ,'das, nor through austerities# charity# or acceptance
of sannysa can one satisfy 9e as much as by developing unalloyed devotional
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service unto 9e$ .%rmad-Bhgavatam 11.1E.<L4.
Gord :aitanya &uoted this verse while relating an allegory in which an
astrologer tells a poor man where to dig to find a treasure. 'he treasure
represents *+,-a consciousness# or love of %od# and the directions in which
the man is told to dig represent different processes by which people search for
the Absolute 'ruth.
'he astrologer tells the poverty-stric3en man# $Bou are actually a very rich
man's son# but you do not 3now this. 'herefore you are suffering.$
'o be poor in this world is a curse for ordinary people# those under the
concept of material life# whereas the spiritually enriched have nothing to do
with the poverty or wealth of this world. 'he living entities are not meant to
be poverty-stric3en# because they are part and parcel of the /upreme Gord# the
supreme proprietor. )very living entity has the birthright to enjoy %od's
property# just as the son inherits the property of the father. 'hat is the law.
;ut under the spell of illusion we have forgotten our relationship with the
supreme fatherJ therefore we are suffering. 'hat is the diagnosis.
(ow we have to find out how to go bac3 home# bac3 to %odhead. 'hat
should be the mission of human life. (ever mind why we are in contact with
the material world. ;y the instruction of the astrologerli3e ?edic literature we
should come to the point of finding out how to go bac3 to %odhead. Must as the
astrologer is giving hints to the poor man# the ?edic literature gives us hints so
that we can become the richest by reviving our lost relationship with our
father.
'here are different paths for reviving that relationship# but Gord :aitanya
says that no method but bhakti will wor3. 'he ?edic literature says the same
thing. In the verse under discussion Gord :aitanya is citing evidence from the
%rmad-Bhgavatam, where Gord *+,-a is instructing his cousin-brother
Dddhava just as >e instructed Arjuna in the Bhagavad-gt. *+,-a says# na
sdhayati m yoga) $;y adopting the yoga process one cannot succeed in
reaching 9e.$ And then# na s*khya dharma uddhava) $(or will
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philosophical speculation or ordinary religious principles help one reach 9e#
6 Dddhava.$
Ieal yoga means $connect# plus# addition.$ In mathematics we have
addition and subtraction. /o at the present moment we are in
subtractionH%od minus myself. I have no sense of %odJ therefore I am in a
$minus$ condition. Boga means %od plus myself. 'hat is the real meaning of
yoga. @or so long I was %od-minusJ now# through yoga# I become %od-plus.
;ut you must always remember that in the spiritual# absolute sense %od
plus me is %od and %od minus me is also %od. =hen I am $minus#$ or
separated from %od# that does not mean %od has lost some of >is capacity.
(o. >e is full. And when I am $plus#$ or reunited with %od# that does not
mean %od has increased in some capacity. (o.
In the Bhagavad-gt *+,-a gives a good e"ample5 p#ryamam
aca-a-prati(+ha samudram. Ouring the rainy season millions of tons of water
pour into the ocean from rivers# but the ocean stays the same. If an ordinary
ocean does not increase when something is added to it# what to spea3 of %odP
I say $ordinary$ because millions of oceans are floating in the universe.
'herefore we should not be very astonished to see the Atlantic 6cean. =ithin
space are millions and trillions of oceans li3e the Atlantic. 'hey are floating
just as an atomic particle of water can float in the air. 'hat is the potency of
%od.
@or those who are too engrossed in the bodily conception of life# the yoga
system is very good# because it is a practice to withdraw the senses from their
engagement in the e"ternal world. 'here are eight stages of yoga practice. 'he
first two are yama and niyama. Dnder regulative principles one has to try to
control the senses in eating# sleeping# and wor3ing. 'hat practice is called
yama-niyama. 'he first principle of yoga is to abstain from se" life. 'hat is real
yoga. 'hose indulging in se" life# into"ication# and so many nonsense things
have no chance for any success in yoga.
'hen one has to sit nicely in a secluded# sanctified place with the nec3#
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head# and body in a straight line. 'hen you have to loo3 at the tip of your nose
with half-opened eyes. If you open your eyes# then the material manifestation
will disturb you. And if you close your eyes# then you nap. 7%r-a .rabhupda
imitat's som'on' snoring/8 I have seen it. /o many $yogis$ are doing that#
sleeping. 70aught'r.8
Another step in the eightfold yoga system is dhra, concentration of the
mind. =hat is the purpose of concentrating the mindP 'o find my self within
the body and then find the Gord there. 'hat is the perfection of yoga. (ot
that I do nonsense day and night but then attend a yoga class# pay five dollars#
and thin3# $6h# I am a great yogi.$ 'hat is all nonsense.
Boga is not so easy. 9any so-called yoga teachers are simply e"ploiting
people. I say fran3ly that they and their students are a society of the cheaters
and the cheated.
Although yoga is approved in the ?edic literature# it is very difficult to
perform in the modern age. )ven five thousand years agoHwhen the
circumstances were more favorable# when people were not so polluted and
were advanced in so many thingsHstill# at that time such a person as Arjuna
refused to practice yoga. =hen *+,-a said to him# $Bou become a yogi li3e
this#$ Arjuna said# $It is not possible for me.$
/o yoga is not at all possible now. It was possible in the /atya-yuga# when
every man was in the mode of goodness# every man was highly elevated. Boga
is meant for highly elevated persons# not ordinary persons.
;ut even if yoga is done very nicely and perfectly# it cannot ta3e you to the
/upreme Gord. 'hat is stated here in this verse. =hat to spea3 of pseudo yoga#
even if you perform yoga perfectly# still you cannot reach %od. 'hat is stated
here5 na sdhayati m yoga.
It is also said here# na s*khya) $(ot by /!Q3hya.$ /!Q3hya means to
understand spirit and matter. /!Q3hya philosophers describe the material
world as made of twenty-four parts5 the five gross elements# the three subtle
elements# the five 3nowledge-ac&uiring senses# the five wor3ing senses# the
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five sense objects# and pradhna, the unmanifested modes of material nature.
'he five gross material elements are earth# water# fire# air# and ether. 'hen
come the subtle elements. @iner than ether is the mind# finer than the mind is
the intelligence# and finer than the intelligence is false ego# the false
conception that I am matter. 'he five 3nowledge-ac&uiring senses are the
eyes# nose# ears# tongue# and s3in. 'he five wor3ing senses are the voice# legs#
hands# anus# and genitals. And the five sense objects are smell# taste# form#
touch# and sound.
'hat analysis of the material world into twenty-four parts is called
/!Q3hya. It is a full analysis of everything within our e"perience. And above
the twenty-four elements is the spirit soul. And above the soul is %od.
/!Q3hyites cannot find the soul. 'hey are li3e material scientists in that
they simply study material objects. 'hey have no information above that. (ow
I am tal3ing with youJ so the /!Q3hya philosophers cannot e"plain what is
that thing which is tal3ing. /imilarly# the medical doctor# after dissecting the
body# cannot find what is wor3ing# the spiritual force. And because the
materialists cannot find even the particles of the /upreme GordHus living
entitiesHwhat chance do they have of finding %odP /o neither the yogis nor
the /!Q3hyites can find %od.
;y dharma# also# one cannot find %od. Oharma here refers to rituals. 'he
>indus go to the temple# the :hristians go to the church# and the 9uslims go
to the mos&ue with the idea $>ere is %od.$ 'hat is# of course# the beginning. It
is nice. 'hat conviction must be there. ;ut because they are trapped in the
rituals# they have no further 3nowledge. 'hey do not try to advance further.
'hey thin3# $)verything ends here.$ /o they too cannot attain %od.
'hen svdhyya. "vdhyya means $study#$ study of the ?edic literature.
And tapa. 1apa means $penance.$ @asting# meditating# living in a solitary place
in the jungleHthere are many processes of penance and austerity. And tyga,
$renunciation.$ "annysa, the renounced order of life# is the emblem of
renunciation.
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/o the Gord says# $All these processesHyoga# /!Q3hya# rituals# study of the
,'das, penance# and renunciationHcombined together or practiced
individually# are not suitable for achieving 9e.$
/o practically all processes are condemned herewith by the /upreme Gord.
:ondemned in this sense5 those who follow them can approach the final goal
to a certain e"tent# but they will never be able to achieve it unless the
devotional process is added. Oevotion must be there because the end is *+,-a#
the /upreme Gord. *+,-a says in the Bhagavad-gt, bah#n janmanm ant'
jnavn m prapadyat') 7Bg. 1.108 $After many# many births# those who are
actually intelligent come to 9e and surrender# having realiCed that %od is
everything.$
6ne has to come to the point of *+,-a consciousness. Bou may follow the
yoga process# you may follow the philosophical process# you may follow the
ritualistic process# or you may perform penances or engage in studying the
,'das. ;ut unless you reach the point of *+,-a consciousness# you will succeed
only to a certain degree.
Dnfortunately# people become satisfied with different degrees of success.
>ardly anyone tries to reach the final goal. ;ut if anyone wants to reach the
final goal# then he has to ta3e up the process of *+,-a consciousness .bhaktir
mamorjit4. 'hat process alone can ta3e you to the /upreme Gord.
'hose who are intelligent ta3e to the simple process of *+,-a
consciousness. In this age you cannot perform yoga perfectly# you cannot
perform religious rituals perfectly# you cannot study perfectly. 'he
circumstances are so unfavorable that these processes are not possible in this
age. 'herefore Gord :aitanya# by >is causeless mercy# has given us the process
of *+,-a consciousness# beginning with the chanting of the holy name. And
>is teaching is corroborated in the Bhan-nradya .ura5
har'r nma har'r nma har'r nmaiva k'va-am
ka-au nsty 'va nsty 'va nsty 'va gatir anyath
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72c/ 3di 45/648
$In this Age of *ali# simply by chanting the holy name of *+,-a one can attain
the ultimate goal. 'here is no alternative. 'here is no alternative. 'here is no
alternative.$
/o Gord :aitanya has not manufactured something by recommending
bhakti as the only means to the ultimate goal. >e is &uoting from authoriCed
scripture so that people can accept the path of bhakti. 'herefore we should
accept this process# especially the chanting of the >are *+,-a mantra, and if
we follow it very seriously and sincerely we will practically see that this is the
only process for swiftly realiCing the /upreme 'ruth# the Absolute 'ruth.
'han3 you very much.
Ho! to "ee and Kno! #od
In this tal3 rla rabhup!da sharply distinguishes between human beings and
animals5 $6ne's spiritual life begins when one as3s# =hat am IP =hy have I come
hereP =hy am I put into so many miserable conditionsP Is there any remedyP >uman
life is meant for answering these &uestions.... 7;ut8 if one is simply directed by the
urges of the senses# one is no better than the duc3s and dogs.$ .6ctober 10FN#
/eattle4
=e are worshiping %ovinda# the /upreme ersonality of %odhead# the
original person. And this song we were just singing7govindam di-puru(a
tam aha bhajmi 887is reaching >im. >e's hearing it. Bou cannot say >e's
not hearing it. )specially in this scientific age# when radio messages are
broadcast thousands and thousands of miles so you can hear them# it is easy to
understand how %ovinda# *+,-a# can hear your sincere prayer.
/imilarly# just as you can see a television picture transmitted from
thousands and thousands of miles away# you can always see %ovinda in your
heart if you prepare yourself properly. 'his is stated in the Brahma-sahit
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7K.2N85 pr'mjana-cchurita-bhakti-vi-ocan'na santa sadaiva hday'(u
vi-okayanti 7;s. K.2N8/ 'here is a television within your heartJ it is not that you
have to purchase the television setHit is there in your heart. And %od is also
there. Bou can see >im# you can hear >im# you can tal3 with >im# provided
you repair the machine. And this repairing process is *+,-a consciousness.
(ow# to repair a television an e"pert technician is re&uired. /imilarly# you
re&uire the help of someone e"pert in the science of *+,-a consciousness.
'hen the machine in your heart will wor3 and you will be able to see *+,-a.
'his is the perfection of yoga/
In the scriptures we hear how one can come to this perfection5
sdhu-stra-guru-vkya, citt't' kariy aikya/ /piritual realiCation can be
perfected by following three parallel lines5 sdhu .saintly persons who are
realiCed souls4# stra .authoritative ?edic scriptures4# and guru .the spiritual
master4. In the railway yard you see two parallel trac3s# and if they're in order
the railway carriages go very smoothly to their destination. In *+,-a
consciousness there are three parallel lines5 association with saintly persons
.sdhus4# faith in the scriptures .stra4# and acceptance of a bona fide
spiritual master .guru4/ If you place your vehicle on these three parallel lines#
it will go directly to *+,-a# without any disturbance.
(ow# here in the Bhagavad-gt, *+,-a# the /upreme ersonality of
%odhead# is e"plaining >imself. ;ut suppose you say# $>ow can I believe that
*+,-a said these wordsP /omebody may have written them in the name of
*+,-a.$ (o. ;ecause the Bhagavad-gt is accepted by saintly persons# we
should also accept it. ;eginning from ?y!sadeva and (!rada# down to many
cryas 7spiritual e"emplars8 li3e I!m!nuj!c!rya# 9adhv!c!rya# ?i,-u /v!m#
and Gord :aitanya# all have accepted the Bhagavad-gt) 9Bes# it is spo3en by
%od# *+,-a.$ /o this is the proof that the Bhagavad-gt is authentic. /aintly
persons# sdhus, have accepted the Bhagavad-gt as scriptureJ therefore it is
scripture. 'hat is the test.
'his is a common-sense affair. If lawyers accept some boo3 as a law boo3#
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then we should understand that it is an authoritative law boo3. Bou cannot
say# $=hy should I accept this law boo3P$ 'he evidence is that the lawyers
have accepted it. /imilarly# if the medical practitioners accept a boo3 as
authoritative# then we should 3now that it is an authoritative medical boo3. In
the same way# since saintly persons accept the Bhagavad-gt as scripture# you
cannot deny that it is scripture. /o these are the two lines of sdhu and stra,
saintly persons and scripture.
And who is a guru, a spiritual masterP >e who follows and e"plains the
scripture. 'he sdhu confirms the scripture# and the spiritual master follows
and e"plains the scripture. /o sdhu, stra, and guru are always in agreement.
=hat is spo3en in the scripture is accepted by saintly persons# and what is
spo3en in the scripture is followed and e"plained by the spiritual master# and
he e"plains on-y that. 'he via media is the scripture# just as in the law court
the via media is the law boo3. /o the saintly persons# the scriptures# and the
spiritual master5 when you follow these three parallel lines your life is
successful.
(ow# in the beginning of the /eventh :hapter of the Bhagavad-gt *+,-a
spea3s about yoga/ In the first si" chapters >e e"plains the constitutional
position of the living entity. Dntil that is understood# your activities in yoga#
in relation to *+,-a# cannot actually begin. /uppose you are wor3ing in an
office. If your post is not settled upHif you don't 3now what duties you have
to e"ecuteHyou cannot do anything very nicely. 'he typist# the cler3# the
errand boyHthey are e"ecuting their wor3 very nicely because they
understand their duties. 'herefore# to practice yoga one first has to
understand the constitutional position of the living entity# and that is
e"plained in the first si" chapters of the Bhagavad-gt/
/o yoga means to understand one's constitutional position and to act in
that position. 'he first step is controlling the senses .yoga indriya-sayama4/
(ow everyone is busy gratifying the senses. =hen you stand on the street# you
see that everybody is very busy. 'he store3eeper is busy# the motorcar driver is
busyHeveryone is very busy. >ow are they busyP If you minutely study their
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business# you will find that their only business is sense gratification. 'hat's all.
)veryone is busy trying to gratify his senses. 'his is material life. And spiritual
life# or yoga, means to control the senses and understand our constitutional
position as spirit souls.
6ne's spiritual life begins when one as3s# =hat am IP =hy have I come
hereP =hy am I put into so many miserable conditionsP Is there any remedyP
>uman life is meant for answering these &uestions. Animals do not 3now
anything e"cept sense gratification. 'hey have no power of understandingJ
their consciousness is not developed. @or e"ample# in %reen Ga3e ar3 there
are many duc3s. As soon as somebody goes there with a little food# they gather5
$:aa, kaa, kaa, kaa.$ And after eating# they enjoy se". 'hat's all. 'he life of
cats and dogs is li3e that also# and human life is also li3e that if one never as3s#
=hat am IP If one is simply directed by the urges of the senses# one is no better
than the duc3s and dogs.
/o in the first si" chapters of the Bhagavad-gt *+,-a e"plains that the
living entity is a spiritual spar3. It is very difficult to find out where the spar3
is because it is so minute. (o microscope can find it out. ;ut it is there in your
body. ;ecause it is in your body# you are moving# you are tal3ing# you are
planningHyou are doing so many things simply by the influence of that
spiritual spar3.
=e are very minute spar3s of the supreme spirit# just li3e particles of
sunshine. 'he sun's rays are made up of shining particles# and when these
shining particles mi" together they form sunshine. /imilarly# we are minute
particles of %od# and because we are part and parcel of %od we have the same
propensities as %od5 thin3ing# feeling# willing# creatingHeverything.
=hatever you see in yourself is there in %od also. 'herefore# since we are all
persons# %od cannot be impersonal. I have so many propensities in a very
minute &uantity# and the same propensities are there in *+,-a# or %od# in an
unlimited &uantity. 'his is the science of *+,-a consciousness.
=e are small# infinitesimal# yet we still have so many propensities# so many
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desires# so many activities# so much brainwor3. Must imagine how much greater
are %od's desires and activities and brainwor3R /o &ualitatively %od and the
living entity are one# but &uantitatively we are different. >e is great# we are
small. >e is infinite# we are infinitesimal.
(ow# when spar3s are in the fire they glow very nicely# but when they are
out of the fire they are e"tinguished. /imilarly# since we are spar3s of *+,-a#
when we associate with >im our illuminating &uality is manifested. 6therwise#
we are practically e"tinguished# or covered. 'he living spar3 cannot be
e"tinguished. If it were e"tinguished# how are we manifesting our living
conditionP (o# it is not e"tinguishedJ it is covered. =hen a fire is covered you
can feel heat on the cover# but you cannot see the fire directly. /imilarly#
when the spiritual spar3 is covered by the material dress# the body# you can see
the effects of the spar3Hyour activities of lifeHbut you cannot see the spar3
directly. 'o see the spiritual spar3 directly# to uncover your original spiritual
nature# you must practice yoga/
In the first verse of the /i"th :hapter of the Bhagavad-gt, *+,-a e"plains
the yoga process5 mayy sakta-man prtha yoga yujan mad-raya/ Bou
have to constantly engage your mind in thoughts of *+,-a. 'hat is the yoga
process we are presenting as *+,-a consciousness. And it is not very difficult.
*+,-a is beautiful# all-attractive# and >e has many activities. 'he ?edic
literature is full of *+,-a's activities. And the Bhagavad-gt is full of *+,-a's
teachings. /imply understanding that %od is great is a neutral state of
understanding. Bou have to elevate yourself more and more by understanding
ho; great >e is. 6f course# it is not possible to fully understand how great >e
is# because our senses are always imperfect# but as far as possible we should try.
Bou can hear about the activities of %od# about the position of %od# and you
can put your argument and ma3e your judgment. 'hen you will understand
without any doubt what %od is.
/o real yoga is mayy sakta-man, always thin3ing of *+,-a. At the end of
the /i"th :hapter of the Bhagavad-gt *+,-a e"plains that one who is
constantly absorbed in thoughts of >im is a first-class yogi/ In =estern
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countries yoga has become very popular# but most people do not 3now who is a
first-class yogi/ *+,-a says# yoginm api sarv'( mad-gat'nntartman /// sa
m' yuktatamo mata) 7Bg. F.E18 96ut of many thousands of yogis# he who is
always seeing the form of *+,-a within his heart is first class.$
/o you have to practice that first-class yoga system# which *+,-a describes
as mayy sakta-man) 99a3e your mind attached to 9e.$ 'he mind is the
vehicle for attachment# and generally we become attached to a personHa boy#
a girl# and so on. Impersonal attachment is bogus. /o yoga begins by attaching
the mind to *+,-a by always thin3ing of >im# and it culminates in love of
*+,-a. @or e"ample# there are many nice paintings of rmat I!dh!r!- with
*+,-a in ?+nd!vana. /o you can always thin3 of such a pictureJ then you will
constantly be in samdhi 7yogic trance8. =hy try to thin3 of something
impersonal# some voidP If you try to thin3 of the void# you will start thin3ing
of some light# some colorHso many things will come into your mind. 'he
mind must thin3 of some form. >ow can we avoid formP It is not possible.
'herefore# why not concentrate your mind on the supreme form# *+,-aP
<vara parama k(a sac-cid-nanda-vigraha 7;s. K.18/ 'he /upreme
ersonality of %odhead# the supreme controller# is *+,-a# and >e has a body.
=hat sort of bodyP "ac-cid-nanda) an eternal body full of bliss and
3nowledge. (ot a body li3e ours. 6ur body is full of ignorance# full of miseries#
and not eternalHjust the opposite of *+,-a's. >is body is eternal# my body is
not eternal. >is body is full of bliss# my body is full of miseries. 'here is always
something troubling us5 headache# toothache# this ache# that ache. /omebody
is giving us personal trouble# we are feeling severe heat# severe coldHso many
things. ;ut *+,-a's form# *+,-a's body# is eternally full of bliss and 3nowledge.
/o *+,-a consciousness means always thin3ing of *+,-a's form# name#
pastimes# and so on. >ow can we practice this yoga system# *+,-a
consciousnessP $ayy sakta-man prtha yoga yujan mad-raya/
$ad-raya means $ta3ing shelter of somebody who is in touch with 9e.$ As
soon as you thin3 of *+,-a you are in direct touch with >im. ;ut unless you
ta3e shelter of a spiritual master who 3nows about >im# you cannot
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concentrate for a long timeJ your concentration will be temporary. 'herefore#
if you want to concentrate on *+,-a continuously# you have to hear from a
person who 3nows about *+,-a# and you have to act according to his
directions. Bour life should be molded according to the directions of the
spiritual master. 'hen you can practice yoga perfectly.
As mentioned before# *+,-a e"plains the perfection of yoga in the last
verse of the /i"th :hapter of the Bhagavad-gt/ =oginm api sarv'(
mad-gat'nntartman///sa m' yuktatamo mata) 7Bg. F.E18 $6ne who is always
thin3ing of 9e is a first-class yogi/$ /o we have to place *+,-a in our mindJ we
have to always thin3 of >im. >owP *+,-a e"plains 7Bg. 1.18#
mayy sakta-man prtha yoga yujan mad-raya
asaaya samagra m yath jsyasi tac chu
9Dnder 9y protection# under the protection of 9y representative# always
thin3 of 9e. 'hen you will understand 9e perfectly well# without doubt# and
your life will be successful.$ saaya means $without any doubt.$ If you
doubt that *+,-a is the /upreme ersonality of %odhead# just put forward
your &uestions and try to understand. It is undoubtedly a fact that >e is the
/upreme ersonality of %odhead# but if you have some doubt# you can clear it
up by placing &uestions before the spiritual master.
/o if you practice *+,-a consciousness# the topmost of all yoga systems# in
this way# then without any doubt you'll understand *+,-a# the /upreme
ersonality of %odhead# perfectly well. And your life will be successful.
'han3 you very much.