Chapter 6
Dhyana-yoga
Verse 26-47
Verse 26
यतो यतो
निश्चलति मनश्चञ्चलमस्थिरम् ।
ततस्ततो नियम्यैतदात्मन्येव वशं नयेत् ॥ २६ ॥
yato yato niścalati
manaś cañcalam asthiram
tatas tato niyamyaitad
ātmany eva vaśaṁ nayet
Translation
From wherever the mind wanders
due to its flickering and unsteady nature, one must certainly withdraw it and
bring it back under the control of the Self.
Purport
The mind is unstable and
erratic by nature. However, a self-aware yogī must master his mind; it is not
his place to rule it. Gosvāmī, also known as svāmī, is the one who governs the
mind and, by extension, the senses. Go-dāsa, also known as the servant of the
senses, is the one who is subject to the mind. A gosvāmđ is aware of what
constitutes sense happiness. The senses are employed in the service of
Hṛṣīkeśa, or Kṛṣṇa, the ultimate possessor of the senses, in transcendental
sense bliss. Kṛṣṇa awareness is serving Kṛṣṇa with pure senses. This is the
method for fully controlling the senses. Furthermore, It represents the
pinnacle of yoga practice perfection.
Verse 27
प्रशान्तमनसं
ह्येनं योगिनं सुखमुत्तमम् ।
उपैति शान्तरजसं ब्रह्मभूतमकल्मषम् ॥ २७ ॥
praśānta-manasaṁ hy enaṁ
yoginaṁ sukham uttamam
upaiti śānta-rajasaṁ
brahma-bhūtam akalmaṣam
Translation
The yogī whose mind is fixed
on Me verily attains the highest perfection of transcendental happiness. He is
beyond the mode of passion, he realizes his qualitative identity with the
Supreme, and thus he is freed from all reactions to past deeds.
Purport
The state of being situated in
the transcendental service of the Lord and free from material contamination is
known as brahma-bhūta. The verse 18.54 states-Labhate parām mad-bhaktiṁ. Until
one's thoughts are fixed on the lotus feet of the Lord, one cannot continue to
exist in the state of Brahman, the Absolute. Manaḥ kṛṣṇa-padāravindayoḥ sa vai.
Realizing liberation from the mode of passion and all material contamination
means staying in Kṛṣṇa consciousness or continuously serving the Lord in a
transcendental loving manner.
युञ्जन्नेवं
सदात्मानं योगी विगतकल्मष: ।
सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते ॥ २८ ॥
yuñjann evaṁ sadātmānaṁ
yogī vigata-kalmaṣaḥ
sukhena brahma-saṁsparśam
atyantaṁ sukham aśnute
Translation
Thus, the self-controlled
yogī, who practices yoga continuously, attains the ultimate state of perfect
happiness in transcendental loving devotion to the Lord and is freed from all
material defilement.
Purport
Self-realization
means knowing one’s constitutional position in relationship to the Supreme. The
individual soul is part and parcel of the Supreme, and his position is to
render transcendental service to the Lord. This transcendental contact with the
Supreme is called brahma-saṁsparśa.
Verse 29
सर्वभूतस्थमात्मानं
सर्वभूतानि चात्मनि ।
ईक्षते योगयुक्तात्मा सर्वत्र समदर्शन: ॥ २९ ॥
sarva-bhūta-stham ātmānaṁ
sarva-bhūtāni cātmani
īkṣate yoga-yuktātmā
sarvatra sama-darśanaḥ
Translation
A true yogī observes Me in all
beings and also sees every being in Me. Indeed, the self-realized person sees
Me, the same Supreme Lord, everywhere.
Purport
Because he perceives Kṛṣṇa,
the Supreme, existing in each person's heart as Supersoul (Paramātmā), a Kṛṣṇa
conscious yogī is the ideal seer. Sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati
Īśvaraḥ. Both the dog's and a brāhmaṇa’s hearts contain the Lord in His Paramātmā
attribute. The ideal yogī understands that the Lord is eternally transcendental
and that His existence in a dog or a brāhmaṇa has no material bearing on Him.
That is the Lord's ultimate neutrality. Although he is not present in every
heart, the unique soul is likewise located in each individual heart. That is
how the Supersoul and the individual soul differ from one another. A person who
does not actually practice yoga cannot see with such clarity. A Kṛṣṇa conscious individual can perceive Kṛṣṇa in the
hearts of believers and nonbelievers alike. This is verified in the smṛti as
follows: Mātṛtvāc ca ātmā hi paramo hariḥ ātatatvāc ca. Since the Lord is the
source of all beings, He is comparable to a mother and a caregiver. The ultimate
father, or mother, is impartial toward all varieties of children, just as the
mother is. As a result, the Supersoul resides in all living things.
Every living thing is situated in the Lord's energy on the outside as well. The Lord is essentially composed of two energies: the spiritual (or superior) and the material (or inferior), as the Seventh Chapter will explain. The living thing is in the energy of the Lord at all times. All beings find themselves situated within Him in one way or another.
The reason the yogī sees
equally is that he sees all living things as God's servants, even though they
may be in different situations depending on the fruits of their labor. The
living being serves the physical senses when in the material energy and the
Supreme Lord directly when in the spiritual energy. Either way, the living
thing is God's servant. In a Kṛṣṇa consciousness individual, this equality
vision is perfect.
Verse 30
यो मां
पश्यति सर्वत्र सर्वं च मयि पश्यति ।
तस्याहं न प्रणश्यामि स च मे न प्रणश्यति ॥ ३० ॥
yo māṁ paśyati sarvatra
sarvaṁ ca mayi paśyati
tasyāhaṁ na praṇaśyāmi
sa ca me na praṇaśyati
Translation
For one who sees Me everywhere
and sees everything in Me, I am never lost, nor is he ever lost to Me.
Purport
When someone is in Kṛṣṇa
consciousness, he sees everything in Kṛṣṇa and undoubtedly sees Lord Kṛṣṇa
everywhere. Although such a person appears to see each distinct manifestation
of the material world, he is always aware of Kṛṣṇa since he understands that
everything is a manifestation of Kṛṣṇa's energy. The fundamental idea of Kṛṣṇa
consciousness is that nothing can exist without Kṛṣṇa, and that Kṛṣṇa is the
Lord of everything. The growth of love for Kṛṣṇa, which is transcendental even
to material liberation, is Kṛṣṇa consciousness. Beyond self-realization, at
this point in Kṛṣṇa consciousness, the devotee unites with Kṛṣṇa in the sense
that Kṛṣṇa becomes their entire being and they fully love Kṛṣṇa. At that point, the devotee and the Lord have a close
relationship. At that point, neither the living thing nor the Personality of
Godhead can perish from the devotee's view. It is spiritual annihilation to
merge in Kṛṣṇa. Devotees don't take such
chances.
The devotee never loses sight
of Lord Kṛṣṇa at this point, nor does the Lord ever leave their sight. The same
holds true for a yogi who views the Lord as Paramātmā within the heart. A yogi like this becomes a devoted follower who cannot endure even a single moment of
not seeing the Lord within.
Verse 31
सर्वभूतस्थितं
यो मां भजत्येकत्वमास्थित: ।
सर्वथा वर्तमानोऽपि स योगी मयि वर्तते ॥ ३१ ॥
sarva-bhūta-sthitaṁ yo māṁ
bhajaty ekatvam āsthitaḥ
sarvathā vartamāno ’pi
sa yogī mayi vartate
Translation
Such a yogī, knowing that I
and the Supersoul are one, stays always in Me while participating in the
worshipful service of the Supersoul.
Purport
When a yogī meditates on the
Supersoul, he perceives the entire Kṛṣṇa within himself as Viṣṇu, who has four
hands and holds a lotus flower, a wheel, a club, and a conchshell. It should be
understood by the yogī that Viṣṇu and Kṛṣṇa are the same. In this Supersoul
form, Kṛṣṇa is found in everyone's heart. Moreover, there is no distinction
between the countless Supersouls that exist within the countless hearts of
living things. Nor is there any distinction between a perfect yogī meditating
on the Supersoul and a Kṛṣṇa conscious individual who is constantly involved in
the transcendental loving service of Kṛṣṇa. Even though the yogī in Kṛṣṇa
consciousness may be involved in different activities during his material
existence, he always stays in Kṛṣṇa consciousness.
Verse 32
आत्मौपम्येन
सर्वत्र समं पश्यति योऽर्जुन ।
सुखं वा यदि वा दु:खं स योगी परमो मत: ॥ ३२ ॥
ātmaupamyena sarvatra
samaṁ paśyati yo ’rjuna
sukhaṁ vā yadi vā duḥkhaṁ
sa yogī paramo mataḥ
Translation
O Arjuna, he is an ideal yogī
who recognizes the true equality of all beings in both their happiness and
their distress, comparing them to himself.
Purport
A Kṛṣṇa conscious person is an
ideal yogī because, from his own experience, he knows everyone's happiness and
suffering. Ignorance of one's relationship with God is the root of a living
thing's distress. Knowing that Kṛṣṇa is the ultimate enjoyer of all human
endeavors, the owner of all nations and planets, and the closest friend of all
living things is the source of happiness. The ideal yogī is aware that a living
being bound by material modes of existence experiences triple material
suffering because of his forgetfulness of his relationship with Kṛṣṇa.
Furthermore, since one in Kṛṣṇa consciousness is joyful, he endeavors to
disseminate Kṛṣṇa knowledge worldwide. As
the ultimate yogī tries to spread awareness of the significance of becoming
Kṛṣṇa conscious, he is the world's greatest philanthropist and the Lord's most
beloved servant. Put differently, a
follower of the Lord genuinely considers the well-being of all living things,
making him everyone's friend. He aspires to yoga perfection not only for himself
but also for others, which makes him the greatest yogī. He is not envious of
other living things. Here is a comparison between an unadulterated adorer of
the Lord and a yogī who is merely motivated by self-improvement. A yogī who has
isolated himself to attain perfect meditation might not be as perfect as a
devotee who is making every effort to lead every man to Kṛṣṇa consciousness.
Verse 33
अर्जुन उवाच
योऽयं योगस्त्वया प्रोक्त: साम्येन मधुसूदन ।
एतस्याहं न पश्यामि चञ्चलत्वात्स्थितिं स्थिराम् ॥ ३३ ॥
arjuna uvāca
yo ’yaṁ yogas tvayā proktaḥ
sāmyena madhusūdana
etasyāhaṁ na paśyāmi
cañcalatvāt sthitiṁ sthirām
Translation
Speaking with restless and
erratic mind, Arjuna said, "O Madhusūdana, the system of yoga which You
have summarized appears impractical and unendurable to me."
Purport
Arjuna is rejecting the
mysticism system that Lord Kṛṣṇa described to him, starting with the words
śucau deśe and concluding with yogī paramaḥ, because he feels incapable of
implementing it. In this Age of Kali, it is not possible for an ordinary man to
leave his home and go to a remote location in the mountains or jungles to
practice yoga. The bitter struggle for a brief life span characterizes the
modern era. Even with straightforward, practical methods, people are not
sincere about achieving self-realization, let alone this complex yoga system
that governs living habits, sitting posture, location choice, and distancing
the mind from worldly pursuits. Arjuna was a practical man, and despite his
many blessings, he believed that he could not practice this system of yoga. A
member of the royal family, he possessed many exceptional qualities; he was a
skilled warrior, lived a long life, and most importantly, he was Lord Kṛṣṇa,
the Supreme Personality of Godhead's closest friend. Even though Arjuna had
access to far better facilities than we do now, five thousand years ago, he
rejected the yoga system. Actually, there isn't a single historical account of
him doing it. As a result, in this Age of Kali, this system must be regarded as
generally impossible.
Of course, for a very small
number of exceptional men, it might be feasible, but for the majority of
people, this is an impractical suggestion. And if this was true five millennia
ago, what about today? Even though they may be complacent, those who mimic this
yoga system in various so-called schools and societies are undoubtedly wasting
their time. They have no idea what the intended outcome is.
Verse 34
चञ्चलं हि
मन: कृष्ण प्रमाथि बलवद्दृढम् ।
तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् ॥ ३४ ॥
cañcalaṁ hi manaḥ kṛṣṇa
pramāthi balavad dṛḍham
tasyāhaṁ nigrahaṁ manye
vāyor iva su-duṣkaram
Translation
O Kṛṣṇa, the mind is restless,
turbulent, obstinate, and very strong; I believe it is harder to control than
the wind.
Purport
Even though the mind is meant
to be subservient to intelligence, it can occasionally overcome intelligence
due to its strength and stubbornness. It is undoubtedly very difficult for a
man in the practical world who has to contend with so many opposing forces to
control his mind. Though this can be done artificially, no worldly man can ever
truly achieve mental equilibrium toward both friend and foe, as it is far more
difficult than controlling a raging wind.
The mind is so powerful and stubborn that it frequently overcomes even
intelligence, as an acute infection may outweigh the effectiveness of
medication. Intelligence is meant to guide the mind. Yoga is supposed to be
able to control such a strong mind. However, Arjuna, being a
worldly person, would never find such practice practical. What about the modern
man, then? This metaphor makes sense—it's impossible to capture the wind
blowing through your fingers. Furthermore, it is even more challenging to depict
the chaotic mind. Lord Caitanya suggests chanting "Hare Kṛṣṇa," the
great mantra for deliverance, in humility as the simplest way to control the
mind. Sa vai manaḥ kṛṣṇa-padāravindayoḥ is the recommended method, which
requires one to fully immerse oneself in Kṛṣṇa. Only then will there be nothing
else on the schedule to keep the mind racing.
Verse 35
श्रीभगवानुवाच
असंशयं महाबाहो मनो दुर्निग्रहं चलम् ।
अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ॥ ३५ ॥
śrī-bhagavān uvāca
asaṁśayaṁ mahā-bāho
mano durnigrahaṁ calam
abhyāsena tu kaunteya
vairāgyeṇa ca gṛhyate
Translation
It is certainly very difficult
to curb the restless mind, but it is possible by appropriate practice and
detachment, said Lord Śrī Kṛṣṇa.
Purport
The Personality of Godhead
acknowledges the difficulty in subduing the stubborn mind, as articulated by
Arjuna. However, He also implies that it is achievable with effort and
disengagement. What kind of practice is that? No one can follow the rigorous guidelines
of being in a holy place, concentrating on the Supersoul, controlling the
senses and thoughts, abstaining from sexual activity, staying by themselves,
etc. in the modern era. On the other hand, one can perform nine different kinds
of devotional service to the Lord by practicing Kṛṣṇa consciousness. Learning
about Kṛṣṇa is the foremost of these devotional activities. This is an
extremely potent transcendental technique for clearing the mind of any doubts. One
becomes enlightened and detached from everything that diverts the mind from
Kṛṣṇa the more one learns about Kṛṣṇa. It is very easy to learn vairāgya by
distancing one's mind from activities unrelated to the Lord. Vairāgya is the
term for the mind's engagement with spirit and its separation from matter. It
is more difficult to detach from impersonal spirituality than it is to attach
the mind to Kṛṣṇa's activities. This is useful because knowledge of Kṛṣṇa
automatically binds one to the Supreme Spirit. We refer to this attachment as
spiritual satisfaction, or pareśānubhava. It is comparable to the satisfaction
that a hungry man gets from every bite of food. One feels stronger and more
satisfied the more they eat when they are hungry. The same transcendental
satisfaction is experienced when one performs devotional service, as the mind
is freed from worldly goals. It works similarly to healing a disease with
professional care and a healthy diet. It is therefore expert therapy for the
insane mind to hear about Lord Kṛṣṇa's transcendental activities, and feeding
the suffering patient the food that Kṛṣṇa has provided is the right diet. The
process of Kṛṣṇa consciousness is this treatment.
Verse 36
असंयतात्मना
योगो दुष्प्राप इति मे मति: ।
वश्यात्मना तु यतता शक्योऽवाप्तुमुपायत: ॥ ३६ ॥
asaṁyatātmanā yogo
duṣprāpa iti me matiḥ
vaśyātmanā tu yatatā
śakyo ’vāptum upāyataḥ
Translation
It is hard work to become
self-aware for someone whose mind runs wild. However, success is guaranteed to
the one whose mind is under control and who strives using the right methods.
That's what I think.
Purport
According to the Supreme
Personality of Godhead, it is difficult for someone to succeed in
self-realization if they do not receive the appropriate care to separate their
mind from material involvement. It would be like trying to start a fire while
dousing it with water to attempt yoga while the mind is occupied with worldly
pleasures. Absent mental focus, practicing yoga is a waste of time. Even though
such a yoga performance might be financially successful, it is worthless in
terms of achieving spiritual realization. Consequently, the mind must be
consistently engaged in the transcendental loving service of the Lord in order
to maintain control over it. One cannot steadily control the mind unless he is
in Kṛṣṇa consciousness. Without extra effort, a Kṛṣṇa
conscious person can easily attain the benefits of yoga practice; however, a
yoga practitioner cannot succeed unless they become Kṛṣṇa conscious.
Verse 37
अर्जुन उवाच
अयति: श्रद्धयोपेतो योगाच्चलितमानस: ।
अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति ॥ ३७ ॥
arjuna uvāca
ayatiḥ śraddhayopeto
yogāc calita-mānasaḥ
aprāpya yoga-saṁsiddhiṁ
kāṁ gatiṁ kṛṣṇa gacchati
Translation
"O Kṛṣṇa, what is the end
point for the failed transcendentalist who, although beginning the process of
self-realization with faith, later desists from worldly-mindedness and fails to
achieve perfection in mysticism?" asked Arjuna.
Purport
The Bhagavad-gītā describes
the mystic or self-realization path. Understanding that one is distinct from
this material body and that eternal life, bliss, and knowledge are the sources
of one's happiness is the fundamental tenet of self-realization. These
transcend the physical and mental realms. Self-realization can be attained
through bhakti-yoga, the eightfold system, or the path of knowledge. One must
comprehend the living entity's constitutional role, his relationship with God,
and the steps necessary to restore the broken connection and reach the pinnacle
of Kṛṣṇa consciousness in each of these processes.
Verse 38
कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव
नश्यति ।
अप्रतिष्ठो महाबाहो विमूढो ब्रह्मण: पथि ॥ ३८ ॥
kaccin nobhaya-vibhraṣṭaś
chinnābhram iva naśyati
apratiṣṭho mahā-bāho
vimūḍho brahmaṇaḥ pathi
Translation
O mighty-armed Kṛṣṇa, does not
such a man, who is bewildered from the path of transcendence, fall away from
both spiritual and material success and perish like a riven cloud, with no
position in any sphere?
Purport
There are two paths forward.
Materialists are not interested in transcendence; as a result, they are more
concerned with the advancement of matter through economic growth or the ascent
to higher planets through suitable labor. One must give up all material
pursuits and all guises of alleged material happiness in order to follow the
path of transcendence. The aspirant transcendentalist appears to lose both ways
if he is unsuccessful; that is, he will not be able to experience either
spiritual or material fulfillment. He is like a split cloud; he has no
position. Occasionally, a cloud in the sky will veer off course and merge with
a larger cloud. However, if it is unable to unite with a larger one, the wind
will carry it away, rendering it a mere speck in the vast sky. The path of
transcendental realization known as the brahmaṇaḥ pathi entails realizing
oneself as spiritual beings, integral parts of the Supreme Lord, who takes the
form of Brahman, Paramatātmā, and Bhagavān. A successful transcendentalist is
one who submits to the Supreme Person, Lord Śrī Kṛṣṇa, who is the ultimate
embodiment of the Supreme Absolute Truth. It takes a great number of births
(bahūnāṁ janmanām ante) to realize this life's purpose via Brahman and
Paramātmā. Hence, the direct route to transcendental realization is
bhakti-yoga, also known as Kṛṣṇa consciousness.
Verse 39
एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषत: ।
त्वदन्य: संशयस्यास्य छेत्ता न ह्युपपद्यते ॥ ३९ ॥
etan me
saṁśayaṁ kṛṣṇa
chettum arhasy aśeṣataḥ
tvad-anyaḥ saṁśayasyāsya
chettā na hy upapadyate
Translation
This is my uncertainty, O
Kṛṣṇa, and I beseech You to totally remove it. However, You are the only one
who can dispel this uncertainty.
Purport
The ultimate arbiter of the
past, present, and future is Kṛṣṇa. The Lord stated at the outset of the
Bhagavad-gītā that all living things have always existed individually, are
still existing individually today, and will always remain individually unique even
after being freed from material entanglement. Therefore, He has already
answered the query regarding the fate of the unique living thing. Arjuna now
wishes to know what will happen to the failed transcendentalist. Nobody is
superior to or equal to Kṛṣṇa, and it is impossible for the so-called great
sages and philosophers—who are subject to the laws of material existence—to be
comparable to Him. As a result, Kṛṣṇa's decision is the last word on any
question because He is the only one who truly knows the past, present, and
future. Only Kṛṣṇa and Kṛṣṇa conscious devotees are able to discern between the
two.
Verse 40
श्रीभगवानुवाच
पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते ।
न हि कल्याणकृत्कश्चिद्दुर्गतिं तात गच्छति ॥ ४० ॥
śrī-bhagavān uvāca
pārtha naiveha nāmutra
vināśas tasya vidyate
na hi kalyāṇa-kṛt kaścid
durgatiṁ tāta gacchati
Translation
The Supreme Personality of
Godhead declared: "One who does good, My friend, is never overcome by
evil." Son of Pṛthā, a transcendentalist involved in auspicious
activities, does not meet with destruction either in this world or in the
spiritual world.
Purport
There are numerous scriptural
and customary activities for material prospects. A transcendentalist is
expected to renounce all material pursuits in order to pursue Kṛṣṇa
consciousness, or spiritual advancement in life. One may contend that if Kṛṣṇa
consciousness is reached, the greatest perfection can be attained; however, if
this stage of perfection is not reached, one loses both materially and
spiritually. The scriptures command that one must suffer the consequences of
failing to carry out prescribed duties, so those who neglect to perform
transcendental activities correctly are also subject to these consequences. The
Bhāgavatam reassures the disappointed transcendentalist that there is nothing
to be concerned about. He might face consequences for
not carrying out his assigned tasks exactly, but that doesn't make him a loser
because fortunate Kṛṣṇa consciousness never fades and those who practice it
will remain so even if they are lowborn in the afterlife. However, even if
someone simply performs the assigned duties as prescribed, they may not
necessarily achieve favorable outcomes if they lack Kṛṣṇa consciousness.
The following is one way to
interpret the purpose. There are two categories of humanity: the regulated and
the unregulated. The unregulated category includes people who are only
interested in satisfying their animal instincts without considering spiritual
salvation or their afterlife. Additionally, people who
adhere to the scriptural guidelines for prescribed duties are placed in the
regulated section. Animal tendencies abound in the unregulated sector, which
includes both civilized and noncivilized, educated and uneducated, strong and
weak. Their actions are never fortunate since they are stuck in a miserable
material existence, even though they enjoy the animal instincts of eating,
sleeping, defending, and mating. Conversely, individuals who adhere to scriptural
guidelines and subsequently attain Kṛṣṇa consciousness gradually make progress
in life.
There are three groups of
people who follow the path of auspiciousness: (1) those who follow scriptural
laws and are prosperous in material terms; (2) those who are seeking ultimate
freedom from material existence; and (3) devotees of Kṛṣṇa consciousness. Two
further categories can be made out of those who are adhering to the laws and
guidelines of the scriptures in order to achieve material happiness: those who
are fruitful workers and those who do not seek fruit in order to satisfy their
senses. Even though those who pursue successful outcomes for their own sense of
fulfillment may reach higher life standards or even higher planets, they are
still not on the truly auspicious path because they are bound to material
existence.
The only fortunate pursuits
are those that result in emancipation. Any endeavor that is not directed toward
ultimate self-realization or freedom from the concept of life as a material
body is in no way auspicious. Activity in Kṛṣṇa consciousness is the only
auspicious activity. Under extreme austerity, one can be called a perfect
transcendentalist if they willingly accept all physical discomforts in order to
advance on the path of Kṛṣṇa consciousness. Furthermore, since the eightfold
yoga system aims to achieve the highest state of Kṛṣṇa consciousness,
practicing this way is fortunate as well, and those who are making a sincere
effort in this regard should not be afraid of being degraded.
Verse 41
प्राप्य
पुण्यकृतां लोकानुषित्वा शाश्वती: समा: ।
शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते ॥ ४१ ॥
prāpya puṇya-kṛtāṁ lokān
uṣitvā śāśvatīḥ samāḥ
śucīnāṁ śrīmatāṁ gehe
yoga-bhraṣṭo ’bhijāyate
Translation
After countless years of bliss
on the planets of the virtuous living beings, the failed yogī is born into a
family of virtuous individuals or a wealthy aristocracy.
Purport
The unsuccessful yogīs are
split into two groups: one group falls after making very little progress, and
the other group falls after engaging in extensive yoga practice. After a short
time of practice, the yogī falls and ascends to the higher planets, wherein
pious living beings are permitted to pass. After spending a long time there,
one is sent back to this world to be born into an aristocratic merchant family
or the family of a virtuous brāhmaṇa Vaiṣṇava.
As the final verse of this
chapter explains, the ultimate goal of practicing yoga is to attain the highest
perfection of Kṛṣṇa consciousness.
However, by the grace of the
Lord, those who do not persevere to such an extent and who fail due to material
temptations are permitted to fully utilize their material propensities.
Following that, they are offered chances to lead prosperous lives in virtuous
or aristocratic households. Individuals born into such families are welcome to
utilize the resources available to them and strive towards achieving complete
Kṛṣṇa consciousness.
Verse 42
अथवा
योगिनामेव कुले भवति धीमताम् ।
एतद्धि दुर्लभतरं लोके जन्म यदीदृशम् ॥ ४२ ॥
atha vā yoginām eva
kule bhavati dhīmatām
etad dhi durlabha-taraṁ
loke janma yad īdṛśam
Translation
Or, [should he fail after
extensive yoga practice], he is born into a line of transcendentalists who are
undoubtedly very wise. Undoubtedly, such a birth is uncommon in our world.
Purport
It is highly commended here to
be born into a family of yogīs or transcendentalists, or those endowed with
immense wisdom, as this gives the child a spiritual boost right from the start.
In particular, this is true for the ācārya or gosvāmī families. These families
become spiritual masters because they are highly educated and committed to
tradition and training. There are numerous such ācārya families in India, but a
lack of education and training has caused them to degenerate. By the grace of
God, families continue to raise transcendentalists for multiple generations. It
is undoubtedly extremely fortunate to be born into such a family. Fortunately, by the grace of the Lord, our humble self
and our spiritual master, Oṁ Viṣṇupāda Śrī Śrīmad Bhaktisiddhānta Sarasvatī
Gosvāmī Mahārāja, were both able to be born in such families and were trained
in the devotional service of the Lord from the very beginning of our lives. We
later met according to the transcendental system's order.
Verse 43
तत्र तं
बुद्धिसंयोगं लभते पौर्वदेहिकम् ।
यतते च ततो भूय: संसिद्धौ कुरुनन्दन ॥ ४३ ॥
tatra taṁ buddhi-saṁyogaṁ
labhate paurva-dehikam
yatate ca tato bhūyaḥ
saṁsiddhau kuru-nandana
Translation
On taking such a birth, he
revives the divine consciousness of his previous life, and he again tries to
make further progress in order to achieve complete success, O son of Kuru.
Purport
In order to revive earlier
transcendental consciousness, King Bharata, who took his third birth in the
family of a good brāhmaṇa, serves as an example of a good birth. The planet was
known as Bhārata-varṣa among the gods ever since King Bharata reigned as the
world's emperor. It was formerly called Ilāvṛta-varṣa. The emperor retired at a
young age in an attempt to attain spiritual perfection, but he was not
successful. In the afterlife, he was born into the family of virtuous brāhmaṇas
and went by the name Jaḍa Bharata since he avoided social interactions and
always kept to himself. And later King Rahūgaṇa found him to be the greatest
transcendentalist. It is known from his life that transcendental pursuits, such
as practicing yoga, are never in vain. Through divine providence, the
transcendentalist is repeatedly granted the opportunity to achieve ultimate
perfection in Kṛṣṇa consciousness.
Verse 44
पूर्वाभ्यासेन
तेनैव ह्रियते ह्यवशोऽपि स: ।
जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते ॥ ४४ ॥
pūrvābhyāsena tenaiva
hriyate hy avaśo ’pi saḥ
jijñāsur api yogasya
śabda-brahmātivartate
Translation
By virtue of the divine
consciousness of his previous life, he automatically becomes attracted to the
yogic principles – even without seeking them. Such an inquisitive
transcendentalist stands always above the ritualistic principles of the
scriptures.
Purport
Since the yoga principles can
raise one to complete Kṛṣṇa consciousness—the pinnacle of yoga
perfection—advanced yogīs are naturally drawn to the yoga principles rather
than the rituals of the scriptures.
The most well-known example of
this was given by Lord Caitanya, who acknowledged Ṭhākura Haridāsa as one of
His most significant disciples. Despite the fact that Ṭhākura Haridāsa was born
into a Muslim family, Lord Caitanya raised him to the rank of nāmācārya because
of his strict adherence to the principle of chanting the Lord's 300,000 holy
names every day: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa, Hare Hare/Hare Rāma, Hare Rāma,
Rāma Rāma, Hare Hare. Because of his constant chanting the holy name of the
Lord, it is believed that he must have gone through all of the Vedic rituals,
known as śabda-brahma. Until one is purified, one cannot adopt the principles
of Kṛṣṇa consciousness or start chanting Hare Kṛṣṇa, the holy name of the Lord.
Verse 45
प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिष: ।
अनेकजन्मसंसिद्धस्ततो याति परां गतिम् ॥ ४५ ॥
prayatnād
yatamānas tu
yogī saṁśuddha-kilbiṣaḥ
aneka-janma-saṁsiddhas
tato yāti parāṁ gatim
Translation
And when the yogī engages
himself with sincere endeavor in making further progress, being washed of all
contaminations, then ultimately, achieving perfection after many, many births
of practice, he attains the supreme goal.
Purport
A person who is born into an
especially virtuous, noble, or holy family realizes that he is in a good
position to practice yoga. So he sets out determinedly to finish what needs to
be done, and in doing so he purges himself of all material impurities. He
ultimately achieves Kṛṣṇa consciousness, the pinnacle of perfection, once he is
purified of all impurities. Kṛṣṇa consciousness is the ultimate state of
complete detachment from all impurities.
Verse 46
तपस्विभ्योऽधिको
योगी ज्ञानिभ्योऽपि मतोऽधिक: ।
कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन ॥ ४६ ॥
tapasvibhyo ’dhiko yogī
jñānibhyo ’pi mato ’dhikaḥ
karmibhyaś cādhiko yogī
tasmād yogī bhavārjuna
Translation
A yogī is superior to an
ascetic, superior to an empiricist, and superior to a productive worker. Thus,
O Arjuna, always be a yogī in all situations.
Purport
Yoga is the practice of
uniting our consciousness with the One Absolute Truth. Depending on the
specific approach used, different practitioners refer to this process by
different names. Karma-yoga refers to the linking process when it is primarily
focused on fruitful activities; jñāna-yoga, when it is primarily empirical; and
bhakti-yoga, when it is primarily focused on a devotional relationship with the
Supreme Lord. As will be explained in the next verse, Bhakti-yoga, also known
as Kṛṣṇa consciousness, is the ultimate perfection of all yogas. This confirms
the superiority of yoga, but it does not say that it is superior to
bhakti-yoga. As bhakti-yoga is the complete system of spiritual knowledge,
nothing can surpass it. Self-awareness is necessary for asceticism to be
perfect. Moreover, empirical knowledge that is not submitted to the Almighty is
flawed. Furthermore, productive labor without Kṛṣṇa consciousness is a time
waster. Thus, bhakti-yoga, the most highly acclaimed form of yoga performance
mentioned here, is further explained in the following verse.
Verse 47
योगिनामपि
सर्वेषां मद्गतेनान्तरात्मना ।
श्रद्धावान्भजते यो मां स मे युक्ततमो मत: ॥ ४७ ॥
yoginām api sarveṣāṁ
mad-gatenāntar-ātmanā
śraddhāvān bhajate yo māṁ
sa me yukta-tamo mataḥ
Translation
And of all yogīs, the one with
great faith who always abides in Me, thinks of Me within himself and renders
transcendental loving service to Me – he is the most intimately united with Me
in yoga and is the highest of all. That is My opinion.
Purport
In this case, the word
"bhajate" is important. The verb "bhaj," which is used when
a service is required, is the root of the word "bhajate." The meaning
of bhaj is not equivalent to that of the English word "worship."
Worship is the act of adoring or honoring the deserving person. However, the
Supreme Personality of Godhead is uniquely suited for service rendered in love
and faith. It is possible to avoid worshiping a deity or a respectable man
without incurring censure, but it is impossible to avoid serving the Almighty
Lord without incurring severe consequences. Since all living things are
components of the Supreme Personality of Godhead, they are all meant to serve
the Almighty according to their own set of laws. Unable to do this, he falls
down.
Bhakti yoga is the expression
of all yoga practices combined. In bhakti-yoga, all other forms of yoga are
merely ways to arrive at the bhakti point. The true definition of yoga is
bhakti-yoga; all other forms of yoga are simply steps leading to this ultimate
form. There is a long path to self-realization from the start of karma-yoga to
the finish of bhakti-yoga. Without any tangible results, karma-yoga is the
starting point of this path. The stage of karma-yoga known as jñāna-yoga occurs
when there is an increase in knowledge and renunciation. It is called
aṣṭāṅga-yoga when jñāna-yoga increases in meditation on the Supersoul through
various physical processes and the mind is on Him. And it is called
bhakti-yoga, the culmination, when one transcends the aṣṭāṅga-yoga and reaches
the level of the Supreme Personality of Godhead Kṛṣṇa.
Actually, bhakti-yoga is the
ultimate aim; however, in order to examine bhakti-yoga in detail, one must
comprehend these other forms of yoga. Therefore, the progressive yogī is on the
real path to perpetual good fortune. A person who remains at a certain point
and does not move forward is referred to by that name: haṭha-yogī, rāja-yogī,
jñāna-yogī or dhyāna-yogī, karma-yogī, etc. It is to be understood that one has
transcended all other forms of yoga if they are fortunate enough to reach the
point of bhakti-yoga. Consequently, the ultimate goal of yoga is to become
Kṛṣṇa conscious, just as the term Himālayan refers to the world's highest
mountains, of which Mount Everest is thought to be the pinnacle.
It is a great fortune to
arrive at Kṛṣṇa consciousness while following the bhakti-yoga path in order to
align oneself with the Vedic direction. The perfect yogī focuses his attention
on Kṛṣṇa, also known as Śyāmasundara, who has the color of a cloud, the
effulgence of the sun on her lotus-like face, a dress dazzling with jewels, and
a body covered in flowers. Brahma-jyotir is the name of His beautiful luster
that illuminates all sides. The Supreme Personality of Godhead, known as Kṛṣṇa,
Govinda, and Vāsudeva, descends like a human being and takes on various
incarnations, including that of Rāma, Nṛsiṁha, Varāha, and Kṛṣṇa. He possesses
all the luxury and transcendent attributes of a perfect child, spouse, friend,
and master. One is considered the highest yogī if they are able to maintain
complete awareness of these aspects of the Lord.
These are some of the means for performance of bhakti, or
Kṛṣṇa consciousness, the highest perfectional stage of the yoga system.
Thus end the Bhaktivedanta Purports to the Sixth Chapter of the Srimad bhagavad-gita in
the matter of Dhyāna-yoga.
This brings us to the end of 1/3rd of Bhagavad Gita with completion of 6 chapters out of 18 chapters .
The Bhagavad Gita is divided into 3 parts
1.
Chapter 1 to 6 (Karma Yoga)
2.
Chapter 7 to 12 (Bhakti yoga)
3.
Chapter 13 to 18 (Jnana yoga)
Bhakti yoga is kept in the middle of Shrimad
Bhagavad Gita because Bhakti is considered as a very secret, it is mentioned in
Bhagavad Gita 15.15 as a sense of all scriptures without Bhakti karma and gyan
yoga are dead therefore Bhakti give life to both karmayog and Jnana yoga and it
is placed in center. Generally it is not considered right to disclose secret
until we become intimate accustomed and we acknowledge the Supremacy of Lord
out of respect. For example in old times whenever King used to travel with his
army men to some other on nearby area or Kingdom, king was always placed in the
center being led and followed by a cavalry and foot soldiers. In the
same way Bhakti Yoga is protected here by Chapters on karma yoga and
Jnana Yoga.
That’s all for this post. Keep Chanting Hare Krsna and if you would like to read more do check following links
1. Chapter 6 The Yoga of Meditation (dhyana-yoga) part 1 Verse 1-25
2. Chapter 5: The Yoga of Renunciation (sannyāsa-yoga)
3. Chapter 4: The Yoga of Knowledge (jnana-yoga)
4. Chapter 3: The Yoga of Action (karma-yoga)
5. Chapter 2: The Yoga of Analysis (sāṅkhya-yoga)
6. Chapter 1 : The Yoga of Arjuna’s Dejection (arjuna-viṣāda-yoga)
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