Bhagavad-gita As It Is
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
CHAPTER SIX
Sankhya-yoga
Bg6.1
TEXT 1
sri-bhagavan uvaca
anasritah karma-phalam
karyam karma karoti yah
sa sannyasi ca yogi ca
na niragnir na cakriyah
sri bhagavan uvaca—the Lord said; anasritah—without shelter; karma-phalam—the result of work; karyam—obligatory; karma—work; karoti—performs; yah—one who; sah—he; sannyasi—in the renounced order; ca—also; yogi—mystic; ca—also; na—not; nir—without; agnih—fire; na—nor; ca—also; akriyah—without duty.
TRANSLATION
The Blessed Lord said: One who is unattached to the fruits of his work and who works as he is obligated is in the renounced order of life, and he is the true mystic: not he who lights no fire and performs no work.
PURPORT
In this chapter the Lord explains that the process of the eightfold yoga system is a means to control the mind and the senses. However, this is very difficult for people in general to perform, especially in the age of Kali. Although the eightfold yoga system is recommended in this chapter, the Lord emphasizes that the process of karma-yoga, or acting in Krsna consciousness, is better. Everyone acts in this world to maintain his family and their paraphernalia, but no one is working without some self-interest, some personal gratification, be it concentrated or extended. The criterion of perfection is to act in Krsna consciousness, and not with a view to enjoying the fruits of work. To act in Krsna consciousness is the duty of every living entity because all are constitutionally parts and parcels of the Supreme. The parts of the body work for the satisfaction of the whole body. The limbs of the body do not act for self-satisfaction but for the satisfaction of the complete whole. Similarly, the living entity who acts for satisfaction of the supreme whole and not for personal satisfaction is the perfect sannyasi, the perfect yogi.
The sannyasis sometimes artificially think that they have become liberated from all material duties, and therefore they cease to perform agnihotra yajnas (fire sacrifices), but actually they are self-interested because their goal is becoming one with the impersonal Brahman. Such a desire is greater than any material desire, but it is not without self-interest. Similarly, the mystic yogi who practices the yoga system with half-open eyes, ceasing all material activities, desires some satisfaction for his personal self. But a person acting in Krsna consciousness works for the satisfaction of the whole, without self-interest. A Krsna conscious person has no desire for self-satisfaction. His criterion of success is the satisfaction of Krsna, and thus he is the perfect sannyasi, or perfect yogi. Lord Caitanya, the highest perfectional symbol of renunciation, prays in this way:
na dhanam na janam na sundarim kavitam va jagadisa kamaye.
mama janmani janmanisvare bhavatad bhaktir ahaituki tvayi.
“O Almighty Lord, I have no desire to accumulate wealth, nor to enjoy beautiful women. Nor do I want any number of followers. What I want only is the causeless mercy of Your devotional service in my life, birth after birth.” Bg6.2 TEXT 2 yam sannyasam iti prahur yogam tam viddhi pandava na hy asannyasta-sankalpo yogi bhavati kascana yam—what; sannyasam—renunciation; iti—thus; prahuh—they say; yogam—linking with the Supreme; tam—that; viddhi—you must know; pandava—O son of Pandu; na—never; hi—certainly; asannyasta—without giving up; sankalpah—self-satisfaction; yogi—a mystic transcendentalist; bhavati—becomes; kascana—anyone. TRANSLATION 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. PURPORT Real sannyasa-yoga or bhakti means that one should know his constitutional position as the living entity, and act accordingly. The living entity has no separate independant identity. He is the marginal energy of the Supreme. When he is entrapped by material energy, he is conditioned, and when he is Krsna conscious, or aware of the spiritual energy, then he is in his real and natural state of life. Therefore, when one is in complete knowledge, one ceases all material sense gratification, or renounces all kinds of sense gratificatory activities. This is practiced by the yogis who restrain the senses from material attachment. But a person in Krsna consciousness has no opportunity to engage his senses in anything which is not for the purpose of Krsna. Therefore, a Krsna conscious person is simultaneously a sannyasi and a yogi. The purpose of knowledge and of restraining the senses, as prescribed in the jnana and yoga processes, is automatically served in Krsna consciousness. If one is unable to give up the activities of his selfish nature, then jnana and yoga are of no avail. The real aim is for a living entity to give up all selfish satisfaction and to be prepared to satisfy the Supreme. A Krsna conscious person has no desire for any kind of self-enjoyment. He is always engaged for the enjoyment of the Supreme. One who has no information of the Supreme must therefore be engaged in self-satisfaction because no one can stand on the platform of inactivity. All these purposes are perfectly served by the practice of Krsna consciousness. Bg6.3 TEXT 3 aruruksor muner yogam karma karanam ucyate yogarudhasya tasyaiva samah karanam ucyate aruruksoh—of one who has just begun yoga; muneh—of the sage; yogam—the eightfold yoga system; karma—work; karanam—the cause; ucyate—is said to be; yoga—eightfold yoga; arudhasya—one who has attained; tasya—his; eva—certainly; samah—cessation of all material activities; karanam—the cause; ucyate—is said to be. TRANSLATION 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. PURPORT The process of linking oneself with the Supreme is called yoga, which may be compared to a ladder for attaining the topmost spiritual realization. This ladder begins from the lowest material condition of the living entity and rises up to perfect self-realization in pure spiritual life. According to various elevations, different parts of the ladder are known by different names. But all in all, the complete ladder is called yoga and may be divided into three parts, namely jnana-yoga, dhyana-yoga and bhakti-yoga. The beginning of the ladder is called the yogaruruksa stage, and the highest rung is called yogarudha. Concerning the eightfold yoga system, attempts in the beginning to enter into meditation through regulative principles of life and practice of different sitting postures (which are more or less bodily exercises) are considered fruitive material activities. All such activities lead to achieving perfect mental equilibrium to control the senses. When one is accomplished in the practice of meditation, he ceases all disturbing mental activities. A Krsna conscious person is, however, situated from the beginning on the platform of meditation because he always thinks of Krsna. And, being constantly engaged in the service of Krsna, he is considered to have ceased all material activities. Bg6.4 TEXT 4 yada hi nendriyarthesu na karmasv anusajjate sarva-sankalpa-sannyasi yogarudhas tadocyate yada—when; hi—certainly; na—not; indriya-arthesu—in sense gratification; na—never; karmasu—in fruitive activities; anusajjate—does necessarily engage; sarva-sankalpa—all material desires; sannyasi—renouncer; yoga-arudhah—elevated in yoga; tada—at that time; ucyate—is said to be. TRANSLATION A person is said to have attained to yoga when, having renounced all material desires, he neither acts for sense gratification nor engages in fruitive activities. 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. Without Krsna 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. Bg6.5 TEXT 5 uddhared atmanatmanam natmanam avasadayet atmaiva hy atmano bandhur atmaiva ripur atmanah uddharet—one must deliver; atmana—by the mind; atmanam—the conditioned soul; na—never; atmanam—the conditioned soul; avasadayet—put into degradation; atma—mind; eva—certainly; hi—indeed; atmanah—of the conditioned soul; bandhuh—friend; atma—mind; eva—certainly; ripuh—enemy; atmanah—of the conditioned soul. TRANSLATION 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 word atma denotes body, mind and soul—depending upon 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 refers here 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. 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, and 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 to always engage the mind in Krsna consciousness. The word hi is used for emphasizing this point, i.e., that one must do this. It is also said: mana eva manusyanam karanam bandha-moksayoh “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. Bg6.6 TEXT 6 bandhur atmatmanas tasya yenatmaivatmana jitah anatmanas tu satrutve vartetatmaiva satru-vat bandhuh—friend; atma—mind; atmanah—of the living entity; tasya—of him; yena—by whom; atma—mind; eva—certainly; atmana—by the living entity; jitah—conquered; anatmanah—of one who has failed to control the mind; tu—but; satrutve—because of enmity; varteta—remains; atma eva—the very mind; satruvat—as an enemy. TRANSLATION For him who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, his very mind will be the greatest enemy. PURPORT The purpose of practicing eightfold yoga is to control the mind in order to make it a friend in discharging the human mission. Unless the mind is controlled, the practice of yoga (for show) is simply a waste of time. One who cannot control his mind lives always with the greatest enemy, and thus his life and its mission are spoiled. The constitutional position of the living entity is to carry out the order of the superior. As long as one’s mind remains an unconquered enemy, one has to serve the dictations of lust, anger, avarice, illusion, etc. But when the mind is conquered, one voluntarily agrees to abide by the dictation of the Personality of Godhead, who is situated within the heart of everyone as Paramatma. Real yoga practice entails meeting the Paramatma within the heart and then following His dictation. For one who takes to Krsna consciousness directly, perfect surrender to the dictation of the Lord follows automatically. Bg6.7 TEXT 7 jitatmanah prasantasya paramatma samahitah sitosna-sukha-duhkhesu tatha manapamanayoh jita-atmanah—of one who has conquered his mind; prasantasya—of one who has attained tranquility by such control over the mind; paramatma—the Supersoul; samahitah—approached completely; sita—cold; usna—heat; sukha—in happiness; duhkhesu—in distress; tatha—also; mana—honor; apamanayoh—in dishonor. TRANSLATION 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. PURPORT Actually, every living entity is intended to abide by the dictation of the Supreme Personality of Godhead, who is seated in everyone’s heart as Paramatma. When the mind is misled by the external illusory energy, one becomes entangled in material activities. Therefore, as soon as one’s mind is controlled through one of the yoga systems, one is to be considered as having already reached the destination. One has to abide by superior dictation. When one’s mind is fixed on the superior nature, he has no other alternative but to follow the dictation of the Supreme. The mind must admit some superior dictation and follow it. The effect of controlling the mind is that one automatically follows the dictation of the Paramatma or Supersoul. Because this transcendental position is at once achieved by one who is in Krsna consciousness, the devotee of the Lord is unaffected by the dualities of material existence, namely distress and happiness, cold and heat, etc. This state is practical samadhi, or absorption in the Supreme. Bg6.8 TEXT 8 jnana-vijnana-trptatma kuta-stho vijitendriyah yukta ity ucyate yogi sama-lostrasma-kancanah jnana—acquired knowledge; vijnana—realized knowledge; trpta—satisfied; atma—living entity; kutasthah—spiritually situated; vijita-indriyah—sensually controlled; yuktah—competent for self-realization; iti—thus; ucyate—is said; yogi—the mystic; sama—equiposed; lostra—pebbles; asma—stone; kancanah—gold. TRANSLATION 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. PURPORT Book knowledge without realization of the Supreme Truth is useless. This is stated as follows: atah sri-krsna-namadi na bhaved grahyam indriyaih “No one can understand the transcendental nature of the name, form, quality 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.” (Padma Purana) This Bhagavad-gita is the science of Krsna consciousness. No one can become Krsna conscious simply by mundane scholarship. 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, because he is satisfied with pure devotional service. By realized knowledge, one becomes perfect. By transcendental knowledge one can remain steady in his convictions, but by mere academic knowledge one can be easily deluded and 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. For him mundane scholarship and mental speculation, which may be as good as gold to others, are of no greater value than pebbles or stones. Bg6.9 TEXT 9 suhrn-mitrary-udasina- madhyastha-dvesya-bandhusu sadhusv api ca papesu sama-buddhir visisyate suhrt—by nature a well-wisher; mitra—benefactor with affection; ari—enemy; udasina—neutral between the belligerents; madhyastha—mediator between the belligerents; dvesya—envious; bandhusu—among the relatives or well-wishers; sadhusu—unto the pious; api—as well as; ca—and; papesu—unto the sinners; sama-buddhih—having equal intelligence; visisyate—is far advanced. TRANSLATION A person is said to be still 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. Bg6.10 TEXT 10 yogi yunjita satatam atmanam rahasi sthitah ekaki yata-cittatma nirasir aparigrahah yogi—a transcendentalist; yunjita—must concentrate in Krsna consciousness; satatam—constantly; atmanam—himself (by the body, mind and self); rahasi—in a secluded place; sthitah—being so situated; ekaki—alone; yata-cittatma—always careful in mind; nirasih—without being attracted by anything else; aparigrahah—free from the feeling of possessiveness. TRANSLATION 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 feelings of possessiveness. PURPORT Krsna is realized in different degrees as Brahman, Paramatma and the Supreme Personality of Godhead. Krsna consciousness means, concisely, to be always engaged in the transcendental loving service of the Lord. But those who are attached to the impersonal Brahman or the localized Supersoul are also partially Krsna conscious, because impersonal Brahman is the spiritual ray of Krsna and Supersoul is the all-pervading partial expansion of Krsna. Thus the impersonalist and the meditator are also indirectly Krsna conscious. A directly Krsna conscious person is the topmost transcendentalist because such a devotee knows what is meant by Brahman or Paramatma. His knowledge of the Absolute Truth is perfect, whereas the impersonalist and the meditative yogi are imperfectly Krsna conscious. Nevertheless, all of these are instructed herewith to be constantly engaged in their particular pursuits so that they may come to the highest perfection sooner or later. The first business of a transcendentalist is to keep the mind always on Krsna. One should always think of Krsna and not forget Him even for a moment. Concentration of the mind on the Supreme is called samadhi or trance. In order to concentrate the mind, one should always remain in seclusion and avoid disturbance by external objects. He should be very careful to accept favorable and reject unfavorable conditions that affect his realization. And, in perfect determination, he should not hanker after unnecessary material things that entangle him by feelings of possessiveness. All these perfections and precautions are perfectly executed when one is directly in Krsna consciousness because direct Krsna consciousness means self-abnegation, wherein there is very little chance for material possessiveness. Srila Rupa Gosvami characterizes Krsna consciousness in this way: anasaktasya visayan yatharham upayunjatah (Bhakti-rasamrta-sindhu 2.255–256) “When one is not attached to anything, but at the same time accepts everything in relation to Krsna, one is rightly situated above possessiveness. On the other hand, one who rejects everything without knowledge of its relationship to Krsna is not as complete in his renunciation.” A Krsna conscious person well knows that everything belongs to Krsna, and thus he is always free from feelings of personal possession. As such, he has no hankering for anything on his own personal account. He knows how to accept things in favor of Krsna consciousness and how to reject things unfavorable to Krsna consciousness. He is always aloof from material things because he is always transcendental, and he is always alone, having nothing to do with persons not in Krsna consciousness. Therefore a person in Krsna consciousness is the perfect yogi. Bg6.11-12 TEXTS 11–12 sucau dese pratisthapya sthiram asanam atmanah naty-ucchritam nati-nicam cailajina-kusottaram tatraikagram manah krtva yata-cittendriya-kriyah upavisyasane yunjyad yogam atma-visuddhaye sucau—in sanctified; dese—in the land; pratisthapya—placing; sthiram—firm; asanam—seat; atmanah—self-dependant; na—not; ati—too; ucchritam—high; na—nor; ati—too; nicam—low; caila-ajna—soft cloth and deerskin; kusottaram—kusa grass; tatra—thereupon; ekagram—one attention; manah—mind; krtva—doing so; yata-citta—controlling the mind; indriya—senses; kriyah—activities; upavisya—sitting on; asane—on the seat; yunjyat—execute; yogam—yoga practice; atma—heart; visuddhaye—for clarifying. TRANSLATION To practice yoga, 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. 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 Prayag, Mathura, Vrndavana, Hrsikesa, and Hardwar and in solitude practice yoga where the sacred rivers like the Yamuna and the Ganges flow. But often this is not possible, especially for Westerners. The so-called yoga societies in big cities may be successful in earning material benefit, but they are not at all suitable for the actual practice of yoga. One who is not self-controlled and whose mind is not undisturbed cannot practice meditation. 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-lived, slow in spiritual realization and always disturbed by various anxieties, the best means of spiritual realization is chanting the holy name of the Lord. harer nama harer nama harer namaiva kevalam “In this age of quarrel and hypocrisy the only means of deliverance is chanting the holy name of the Lord. There is no other way. There is no other way. There is no other way.” Bg6.13-14 TEXTS 13–14 samam kaya-siro-grivam dharayann acalam sthirah sampreksya nasikagram svam disas canavalokayan prasantatma vigata-bhir brahmacari-vrate sthitah manah samyamya mac-citto yukta asita mat-parah samam—straight; kaya-sirah—body and head; grivam—neck; dharayan—holding; acalam—unmoved; sthirah—still; sampreksya—looking; nasika—nose; agram—tip; svam—own; disah—all sides; ca—also; anavalokayan—not seeing; prasanta—unagitated; atma—mind; vigata-bhih—devoid of fear; brahmacari-vrate—in the vow of celibacy; sthitah—situated; manah—mind; samyamya—completely subdued; mat—unto Me (Krsna); cittah—concentrated; yuktah—actual yogi; asita—being so; mat—unto Me; parah—ultimate goal. TRANSLATION One should hold one’s body, neck and head erect in a straight line and stare steadily at the tip of the nose. Thus with an unagitated, subdued mind, devoid of fear, completely free from sex life, one should meditate upon Me within the heart and make Me the ultimate goal of life. PURPORT The goal of life is to know Krsna, who is situated within the heart of every living being as Paramatma, the four-handed Visnu form. The yoga process is practiced in order to discover and see this localized form of Visnu, and not for any other purpose. The localized Visnu-murti is the plenary representation of Krsna dwelling within one’s heart. One who has no program to realize this Visnu-murti is uselessly engaged in mock-yoga practice and is certainly wasting his time. Krsna is the ultimate goal of life, and the Visnu-murti situated in one’s heart is the object of yoga practice. To realize this Visnu-murti within the heart, one has to observe complete abstinence from sex life; therefore one has to leave home and live alone in a secluded place, remaining seated as mentioned above. One cannot enjoy sex life daily at home or elsewhere and attend a so-called yoga class and thus become a yogi. One has to practice controlling the mind and avoiding all kinds of sense gratification, of which sex life is the chief. In the rules of celibacy written by the great sage Yajnavalkya it is said: karmana manasa vaca sarvavasthasu sarvada “The vow of brahmacarya is meant to help one completely abstain from sex indulgence in work, words and mind—at all times, under all circumstances, and in all places.” No one can perform correct yoga practice through sex indulgence. Brahmacarya is taught, therefore, from childhood when one has no knowledge of sex life. Children at the age of five are sent to the guru-kula, or the place of the spiritual master, and the master trains the young boys in the strict discipline of becoming brahmacaris. Without such practice, no one can make advancement in any yoga, whether it be dhyana, jnana or bhakti. One who, however, follows the rules and regulations of married life, having sexual relationship only with his wife (and that also under regulation), is also called brahmacari. Such a restrained householder brahmacari may be accepted in the bhakti school, but the jnana and dhyana schools do not admit even householder brahmacaris. They require complete abstinence without compromise. In the bhakti school, a householder brahmacari is allowed controlled sex life because the cult of bhakti-yoga is so powerful that one automatically loses sexual attraction, being engaged in the superior service of the Lord. In the Bhagavad-gita it is said: visaya vinivartante niraharasya dehinah Whereas others are forced to restrain themselves from sense gratification, a devotee of the Lord automatically refrains because of superior taste. Other than the devotee, no one has any information of that superior taste. Vigatabhih. One cannot be fearless unless one is fully in Krsna consciousness. A conditioned soul is fearful due to his perverted memory, his forgetfulness of his eternal relationship with Krsna. The Bhagavatam says, bhayam dvitiyabhinivesatah syad isad apetasya viparyayo ‘smrtih: Krsna consciousness is the only basis for fearlessness. Therefore, perfect practice is possible for a person who is Krsna conscious. And since the ultimate goal of yoga practice is to see the Lord within, a Krsna conscious person is already the best of all yogis. The principles of the yoga system mentioned herein are different from those of the popular so-called yoga societies. Bg6.15 TEXT 15 yunjann evam sadatmanam yogi niyata-manasah santim nirvana-paramam mat-samstham adhigacchati yunjan—practicing like this; evam—as mentioned above; sada—constantly; atmanam—body, mind and soul; yogi—the mystic transcendentalist; niyata-manasah—regulated mind; santim—peace; nirvana-paramam—cessation of material existence; mat-samstham—in the spiritual sky (the kingdom of God); adhigacchati—does attain. TRANSLATION Thus practicing control of the body, mind and activities, the mystic transcendentalist attains to the kingdom of God [or the abode of Krsna] by cessation of material existence. PURPORT The ultimate goal in practicing yoga is now clearly explained. Yoga practice is not meant for attaining any kind of material facility; it is to enable the cessation of all material existence. One who seeks an improvement in health or aspires after material perfection is no yogi according to Bhagavad-gita. Nor does cessation of material existence entail one’s entering into “the void,” which is only a myth. There is no void anywhere within the creation of the Lord. Rather, the cessation of material existence enables one to enter into the spiritual sky, the abode of the Lord. The abode of the Lord is also clearly described in the Bhagavad-gita as that place where there is no need of sun, moon, nor electricity. All the planets in the spiritual kingdom are self-illuminated like the sun in the material sky. The kingdom of God is everywhere, but the spiritual sky and the planets thereof are called param dhama, or superior abodes. A consummate yogi, who is perfect in understanding Lord Krsna, as is clearly stated herein (mat-cittah, mat-parah, mat-sthanam) by the Lord Himself, can attain real peace and can ultimately reach His supreme abode, the Krsna-loka known as Goloka Vrndavana. In the Brahma-samhita it is clearly stated (goloka eva nivasaty akhilatma-bhutah) that the Lord, although residing always in His abode called Goloka, is the all-pervading Brahman and the localized Paramatma as well by dint of His superior spiritual energies. No one can reach the spiritual sky or enter into the eternal abode (Vaikuntha Goloka Vrndavana) of the Lord without the proper understanding of Krsna and His plenary expansion Visnu. Therefore a person working in Krsna consciousness is the perfect yogi, because his mind is always absorbed in Krsna’s activities. Sa vai manah krsna-padaravindayoh. In the Vedas also we learn: tam eva viditvatimrtyum eti: “One can overcome the path of birth and death only by understanding the Supreme Personality of Godhead, Krsna.” In other words, perfection of the yoga system is the attainment of freedom from material existence and not some magical jugglery or gymnastic feats to befool innocent people.
bandhaya visayasango muktyai nirvisayam manah.
sevonmukhe hi jihvadau svayam eva sphuraty adah.
nirbandhah krsna-sambandhe yuktam vairagyam ucyate
prapancikataya buddhya hari-sambandhi-vastunah
mumuksubhih parityago vairagyam phalgu kathyate.
kalau nasty eva nasty eva nasty eva gatir anyatha.
sarvatra maithuna-tyago brahmacaryam pracaksate.
rasa-varjam raso ’py asya param drstva nivartate