Causelessmercy - Ebook - Bhagavad Gita As It Is - 6.2

Bhagavad-gita As It Is
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

CHAPTER SIX

Bg6.32

TEXT 32

atmaupamyena sarvatra

samam pasyati yo ’rjuna

sukham va yadi va duhkham

sa yogi paramo matah

atma—self; aupamyena—by comparison; sarvatra—everywhere; samam—equality; pasyati—sees; yah—he who; arjuna—O Arjuna; sukham—happiness; va—or; yadi—if; va—or; duhkham—distress; sah—such; yogi—transcendentalist; paramah—perfect; matah—considered.

TRANSLATION

He is a perfect yogi who, by comparison to his own self, sees the true equality of all beings, both in their happiness and distress, O Arjuna!

PURPORT

One who is Krsna conscious is a perfect yogi; he is aware of everyone’s happiness and distress by dint of his own personal experience. The cause of the distress of a living entity is forgetfulness of his relationship with God. And the cause of happiness is knowing Krsna to be the supreme enjoyer of all the activities of the human being. Krsna is the proprietor of all lands and planets. The perfect yogi is the sincerest friend of all living entities. He knows that the living being who is conditioned by the modes of material nature is subjected to the threefold material miseries due to forgetfulness of his relationship with Krsna. Because one in Krsna consciousness is happy, he tries to distribute the knowledge of Krsna everywhere. Since the perfect yogi tries to broadcast the importance of becoming Krsna conscious, he is the best philanthropist in the world, and he is the dearest servitor of the Lord. Na tasmat kascid me priyakrt tamah. In other words, a devotee of the Lord always looks to the welfare of all living entities, and in this way he is factually the friend of everyone. He is the best yogi because he does not desire perfection in yoga for his personal benefit, but tries for others also. He does not envy his fellow living entities. Here is a contrast between a pure devotee of the Lord and a yogi interested only in his personal elevation. The yogi who has withdrawn to a secluded place in order to meditate perfectly may not be as perfect as a devotee who is trying his best to turn every man toward Krsna consciousness.

yo ’yam yogas tvaya proktah

samyena madhusudana

etasyaham na pasyami

cancalatvat sthitim sthiram

arjunah uvaca—Arjuna said; yah—the system; ayam—this; yogah—mysticism; tvaya—by You; proktah—described; samyena—generally; madhusudana—O killer of the demon Madhu; etasya—of this; aham—I; na—do not; pasyami—see; cancalatvat—due to being restless; sthitim—situation; sthiram—stable.

Arjuna said: O Madhusudana, the system of yoga which you have summarized appears impractical and unendurable to me, for the mind is restless and unsteady.

The system of mysticism described by Lord Krsna to Arjuna beginning with the words sucau dese and ending with yogi paramah is here being rejected by Arjuna out of a feeling of inability. It is not possible for an ordinary man to leave home and go to a secluded place in the mountains or jungles to practice yoga in this age of Kali. The present age is characterized by a bitter struggle for a life of short duration. People are not serious about self-realization even by simple, practical means, and what to speak of this difficult yoga system, which regulates the mode of living, the manner of sitting, selection of place, and detachment of the mind from material engagements. As a practical man, Arjuna thought it was impossible to follow this system of yoga, even though he was favorably endowed in many ways. He belonged to the royal family and was highly elevated in terms of numerous qualities; he was a great warrior, he had great longevity, and, above all, he was the most intimate friend of Lord Krsna, the Supreme Personality of Godhead. Five thousand years ago, Arjuna had much better facilities then we do now, yet he refused to accept this system of yoga. In fact, we do not find any record in history of his practicing it at any time. Therefore this system must be considered generally impossible in this age of Kali. Of course it may be possible for some very few, rare men, but for the people in general it is an impossible proposal. If this were so five thousand years ago, then what of the present day? Those who are imitating this yoga system in different so-called schools and societies, although complacent, are certainly wasting their time. They are completely in ignorance of the desired goal.

cancalam hi manah krsna

pramathi balavad drdham

tasyaham nigraham manye

vayor iva su-duskaram

cancalam—flickering; hi—certainly; manah—mind; krsna—O Krsna; pramathi—agitating; balavat—strong; drdham—obstinate; tasya—its; aham—I; nigraham—subduing; manye—think; vayoh—of the wind; iva—like; suduskaram—difficult.

For the mind is restless, turbulent, obstinate and very strong, O Krsna, and to subdue it is, it seems to me, more difficult than controlling the wind.

The mind is so strong and obstinate that it sometimes overcomes the intelligence, although mind is supposed to be subservient to the intelligence. For a man in the practical world who has to fight so many opposing elements, it is certainly very difficult to control the mind. Artificially, one may establish a mental equilibrium toward both friend and enemy, but ultimately no worldly man can do so, for this is more difficult than controlling the raging wind. In the Vedic literatures it is said:

atmanam rathinam viddhi sariram ratham eva ca
buddhintu sarathim viddhi manah pragraham eva ca
indriyani hayanahur visayams tesu gocaran
atmendriya-mano-yukto bhoktety ahur manisinah.

“The individual is the passenger in the car of the material body, and intelligence is the driver. Mind is the driving instrument, and the senses are the horses. The self is thus the enjoyer or sufferer in the association of the mind and senses. So it is understood by great thinkers.” Intelligence is supposed to direct the mind, but the mind is so strong and obstinate that it often overcomes even one’s own intelligence. Such a strong mind is supposed to be controlled by the practice of yoga, but such practice is never practical for a worldly person like Arjuna. And what can we say of modern man? The simile used here is appropriate: one cannot capture the blowing wind. And it is even more difficult to capture the turbulent mind. The easiest way to control the mind, as suggested by Lord Caitanya, is chanting “Hare Krsna,” the great mantra for deliverance, in all humility. The method prescribed is sa vai manah krsna-padaravindayoh: one must engage one’s mind fully in Krsna. Only then will there remain no other engagements to agitate the mind.

sri-bhagavan uvaca

asamsayam maha-baho

mano durnigraham calam

abhyasena tu kaunteya

vairagyena ca grhyate

sri bhagavan uvaca—the Personality of Godhead said; asamsayam—undoubtedly; maha-baho—O mighty-armed one; manah—mind; durnigraham—difficult to curb; calam—flickering; abhyasena—by practice; tu—but; kaunteya—O son of Kunti; vairagyena—by detachment; ca—also; grhyate—can be so controlled.

The Blessed Lord said: O mighty-armed son of Kunti, it is undoubtedly very difficult to curb the restless mind, but it is possible by constant practice and by detachment.

The difficulty of controlling the obstinate mind, as expressed by Arjuna, is accepted by the Personality of Godhead. But at the same time He suggests that by practice and detachment it is possible. What is that practice? In the present age no one can observe strict rules and regulations, such as placing oneself in a sacred place, focusing the mind on the Supersoul, restraining the senses and mind, observing celibacy, remaining alone, etc. By the practice of Krsna consciousness, however, one engages in nine types of devotional service to the Lord. The first and foremost of such devotional engagements is hearing about Krsna. This is a very powerful transcendental method for purging the mind of all misgivings. The more one hears about Krsna, the more one becomes enlightened and detached from everything that draws the mind away from Krsna. By detaching the mind from activities not devoted to the Lord, one can very easily learn vairagya. Vairagya means detachment from matter and engagement of the mind in spirit. Impersonal spiritual detachment is more difficult than attaching the mind to the activities of Krsna. This is practical because by hearing about Krsna one becomes automatically attached to the Supreme Spirit. This attachment is called paresanubhuti spiritual satisfaction. It is just like the feeling of satisfaction a hungry man has for every morsel of food he eats. Similarly, by discharge of devotional service, one feels transcendental satisfaction as the mind becomes detached from material objectives. It is something like curing a disease by expert treatment and appropriate diet. Hearing of the transcendental activities of Lord Krsna is therefore expert treatment for the mad mind, and eating the foodstuff offered to Krsna is the appropriate diet for the suffering patient. This treatment is the process of Krsna consciousness.

asamyatatmana yogo

dusprapa iti me matih

vasyatmana tu yatata

sakyo ’vaptum upayatah

asamyata—unbridled; atmana—by the mind; yogah—self-realization; dusprapah—difficult to obtain; iti—thus; me—My; matih—opinion; vasya—controlled; atmana—by the mind; tu—but; yatata—while endeavoring; sakyah—practical; avaptum—to achieve; upayatah—appropriate means.

For one whose mind is unbridled, self-realization is difficult work. But he whose mind is controlled and who strives by right means is assured of success. That is My opinion.

The Supreme Personality of Godhead declares that one who does not accept the proper treatment to detach the mind from material engagement can hardly achieve success in self-realization. Trying to practice yoga while engaging the mind in material enjoyment is like trying to ignite a fire while pouring water on it. Similarly, yoga practice without mental control is a waste of time. Such a show of yoga practice may be materially lucrative, but it is useless as far as spiritual realization is concerned. Therefore, the mind must be controlled by engaging it constantly in the transcendental loving service of the Lord. Unless one is engaged in Krsna consciousness, he cannot steadily control the mind. A Krsna conscious person easily achieves the result of yoga practice without separate endeavor, but a yoga practitioner cannot achieve success without becoming Krsna conscious.

ayatih sraddhayopeto

yogac calita-manasah

aprapya yoga-samsiddhim

kam gatim krsna gacchati

arjunah uvaca—Arjuna said; ayatih—unsuccessful transcendentalist; sraddhaya—with faith; upetah—engaged; yogat—from the mystic link; calita—deviated; manasah—of one who has such a mind; aprapya—failing; yoga-samsiddhim—highest perfection in mysticism; kam—which; gatim—destination; krsna—O Krsna; gacchati—achieves.

Arjuna said: What is the destination of the man of faith who does not persevere, who in the beginning takes to the process of self-realization but who later desists due to worldly-mindedness and thus does not attain perfection in mysticism?

The path of self-realization or mysticism is described in the Bhagavad-gita. The basic principle of self-realization is knowledge that the living entity is not this material body but that he is different from it and that his happiness is in eternal life, bliss and knowledge. These are transcendental, beyond both body and mind. Self-realization is sought by the path of knowledge, the practice of the eightfold system or by bhakti-yoga. In each of these processes one has to realize the constitutional position of the living entity, his relationship with God, and the activities whereby he can reestablish the lost link and achieve the highest perfectional stage of Krsna consciousness. Following any of the above-mentioned three methods, one is sure to reach the supreme goal sooner or later. This was asserted by the Lord in the Second Chapter: even a little endeavor on the transcendental path offers a great hope for deliverance. Out of these three methods, the path of bhakti-yoga is especially suitable for this age because it is the most direct method of God realization. To be doubly assured, Arjuna is asking Lord Krsna to confirm His former statement. One may sincerely accept the path of self-realization, but the process of cultivation of knowledge and the practice of the eightfold yoga system are generally very difficult for this age. Therefore, despite constant endeavor, one may fail for many reasons. First of all, one may not be following the process. To pursue the transcendental path is more or less to declare war on illusory energy. Consequently, whenever a person tries to escape the clutches of the illusory energy, she tries to defeat the practitioner by various allurements. A conditioned soul is already allured by the modes of material energy, and there is every chance of being allured again, even while performing transcendental disciplines. This is called yogat calita-manasah: deviation from the transcendental path. Arjuna is inquisitive to know the results of deviation from the path of self-realization.

kaccin nobhaya-vibhrastas

chinnabhram iva nasyati

apratistho maha-baho

vimudho brahmanah pathi

kaccit—whether; na—not; ubhaya—both; vibhrastah—deviated from; chinna—fallen; abhram—cloud; iva—likened; nasyati—perishes; apratisthah—without any position; maha-baho—O mighty-armed Krsna; vimudhah—bewildered; brahmanah—of Transcendence; pathi—on the path.

O mighty-armed Krsna, does not such a man, being deviated from the path of Transcendence, perish like a riven cloud, with no position in any sphere?

There are two ways to progress. Those who are materialists have no interest in Transcendence; therefore they are more interested in material advancement by economic development, or in promotion to the higher planets by appropriate work. When one takes to the path of Transcendence, one has to cease all material activities and sacrifice all forms of so-called material happiness. If the aspiring transcendentalist fails, then he apparently loses both ways; in other words, he can enjoy neither material happiness nor spiritual success. He has no position; he is like a riven cloud. A cloud in the sky sometimes deviates from a small cloud and joins a big one. But if it cannot join a big one, then it is blown away by the wind and becomes a nonentity in the vast sky. The brahmanah pathi is the path of transcendental realization through knowing oneself to be spiritual in essence, part and parcel of the Supreme Lord who is manifested as Brahman, Paramatma and Bhagavan. Lord Sri Krsna is the fullest manifestation of the Supreme Absolute Truth, and therefore one who is surrendered to the Supreme Person is a successful transcendentalist. To reach this goal of life through Brahman and Paramatma realization takes many, many births: Bahunam janmanam ante. Therefore the supermost of transcendental realization is bhakti-yoga or Krsna consciousness, the direct method.

etan me samsayam krsna

chettum arhasy asesatah

tvad-anyah samsayasyasya

chetta na hy upapadyate

etat—this is; me—my; samsayam—doubt; krsna—O Krsna; chettum—to dispel; arhasi—requested to do; asesatah—completely; tvat—Yourself; anyah—without; samsayasya—of the doubt; asya—of this; chetta—remover; na—never; hi—certainly; upapadyate—to be found.

This is my doubt O Krsna, and I ask You to dispel it completely. But for Yourself, no one is to be found who can destroy this doubt.

Krsna is the perfect knower of past, present and future. In the beginning of the Bhagavad-gita, the Lord said that all living entities exist individually in the past, that they exist now in the present, and that they continue to retain individual identity in the future, even after liberation from the material entanglement. So He has already cleared up the question of the future of the individual living entity. Now, Arjuna wants to know of the future of the unsuccessful transcendentalist. No one is equal to or above Krsna, and certainly the so-called great sages and philosophers who are at the mercy of material nature cannot equal Him. Therefore the verdict of Krsna is the final and complete answer to all doubts because He knows past, present and future perfectly—but no one knows Him. Krsna and Krsna conscious devotees alone can know what is what.

sri-bhagavan uvaca

partha naiveha namutra

vinasas tasya vidyate

na hi kalyana-krt kascid

durgatim tata gacchati

sri bhagavan uvaca—the Supreme Personality of Godhead said; partha—O son of Prtha; na eva—never is it so; iha—in this material world; na—never; amutra—in the next life; vinasah—destruction; tasya—his; vidyate—exists; na—never; hi—certainly; kalyana-krt—one who is engaged in auspicious activities; kascit—anyone; durgatim—degradation; tata—thereafter; gacchati—going.

The Blessed Lord said: Son of Prtha, a transcendentalist engaged in auspicious activities does not meet with destruction either in this world or in the spiritual world; one who does good, My friend, is never overcome by evil.

In the Srimad-Bhagavatam (1.5.17) Sri Narada Muni instructs Vyasadeva as follows:

tyaktva sva-dharmam caranambujam harer
bhajann apakko ’tha patet tato yadi
yatra kva vabhadram abhud amusya kim
ko vartha apto ’bhajatam sva-dharmatah

“If someone gives up all material prospects and takes complete shelter of the Supreme Personality of Godhead, there is no loss or degradation in any way. On the other hand a nondevotee may fully engage in his occupational duties and yet not gain anything.” For material prospects, there are many activities both scriptural and customary. A transcendentalist is supposed to give up all material activities for the sake of spiritual advancement in life, Krsna consciousness. One may argue that by Krsna consciousness one may attain the highest perfection if it is completed, but if one does not attain such a perfectional stage, then he loses both materially and spiritually. It is enjoined in the scriptures that one has to suffer the reaction of not executing prescribed duties; therefore one who fails to discharge transcendental activities properly becomes subjected to these reactions. The Bhagavatam assures the unsuccessful transcendentalist that there need be no worries. Even though he may be subjected to the reaction of not perfectly executing prescribed duties, he is still not a loser, because auspicious Krsna consciousness is never forgotten, and one so engaged will continue to be so even if he is lowborn in the next life. On the other hand, one who simply follows strictly the prescribed duties need not necessarily attain auspicious results if he is lacking in Krsna consciousness.

The purport may be understood as follows: humanity may be divided into two sections, namely, the regulated and the nonregulated. Those who are engaged simply in bestial sense gratifications without knowledge of their next life or spiritual salvation belong to the nonregulated section. And those who follow the principles of prescribed duties in the scriptures are classified amongst the regulated section. The nonregulated section, both civilized and noncivilized, educated and noneducated, strong and weak, are full of animal propensities. Their activities are never auspicious because, enjoying the animal propensities of eating, sleeping, defending and mating, they perpetually remain in material existence, which is always miserable. On the other hand, those who are regulated by scriptural injunctions and thus gradually rise to Krsna consciousness certainly progress in life.

Those who are then following the path of auspiciousness can be divided into three sections, namely, 1) the followers of scriptural rules and regulations who are enjoying material prosperity, 2) those who are trying to find out the ultimate liberation from material existence, and 3) those who are devotees in Krsna consciousness. Those who are following the rules and regulations of the scriptures for material happiness may be further divided into two classes: those who are fruitive workers and those who desire no fruit for sense gratification. Those who are after fruitive results for sense gratification may be elevated to a higher standard of life—even to the higher planets; but still, because they are not free from material existence, they are not following the truly auspicious path. The only auspicious activities are those which lead one to liberation. Any activity which is not aimed at ultimate self-realization or liberation from the material bodily concept of life is not at all auspicious. Activity in Krsna consciousness is the only auspicious activity, and anyone who voluntarily accepts all bodily discomforts for the sake of making progress on the path of Krsna consciousness can be called a perfect transcendentalist under severe austerity. And because the eightfold yoga system is directed toward the ultimate realization of Krsna consciousness, such practice is also auspicious, and no one who is trying his best in this matter need fear degradation.

prapya punya-krtam lokan

usitva sasvatih samah

sucinam srimatam gehe

yoga-bhrasto ’bhijayate

prapya—after achieving; punya-krtam—of those who performed pious activities; lokan—planets; usitva—after dwelling; sasvatih—many; samah—years; sucinam—of the pious; srimatam—of the prosperous; gehe—in the house of; yoga-bhrastah—one who is fallen from the path of self-realization; abhijayate—takes his birth.

The unsuccessful yogi, after many, many years of enjoyment on the planets of the pious living entities, is born into a family of righteous people, or into a family of rich aristocracy.

The unsuccessful yogis are divided into two classes: one is fallen after very little progress, and one is fallen after long practice of yoga. The yogi who falls after a short period of practice goes to the higher planets where pious living entities are allowed to enter. After prolonged life there, he is sent back again to this planet, to take birth in the family of a righteous brahmana vaisnava or of aristocratic merchants.

The real purpose of yoga practice is to achieve the highest perfection of Krsna consciousness. But those who do not persevere to such an extent and fail due to material allurements are allowed, by the grace of the Lord, to make full utilization of their material propensities. And after that, they are given opportunities to live prosperous lives in righteous or aristocratic families. Those who are born in such families may take advantage of the facilities and try to elevate themselves to full Krsna consciousness.

atha va yoginam eva

kule bhavati dhimatam

etad dhi durlabhataram

loke janma yad idrsam

athava—or; yoginam—of learned transcendentalists; eva—certainly; kule—in the family of; bhavati—takes birth; dhimatam—of those who are endowed with great wisdom; etat—this; hi—certainly; durlabhataram—very rare; loke—in this world; janma—birth; yat—that which; idrsam—like this.

Or he takes his birth in a family of transcendentalists who are surely great in wisdom. Verily, such a birth is rare in this world.

Birth in a family of yogis or transcendentalists—those with great wisdom—is praised herein because the child born in such a family receives spiritual impetus from the very beginning of his life. It is especially the case in the acarya or gosvami families. Such families are very learned and devoted by tradition and training, and thus they become spiritual masters. In India there are many such acarya families, but they have now degenerated due to insufficient education and training. By the grace of the Lord, there are still families that foster transcendentalists generation after generation. It is certainly very fortunate to take birth in such families. Fortunately, both our spiritual master, Om Visnupada Sri Srimad Bhaktisiddhanta Sarasvati Gosvami Maharaja, and our humble self, had the opportunity to take birth in such families, by the grace of the Lord, and both of us were trained in the devotional service of the Lord from the very beginning of our lives. Later on we met by the order of the transcendental system.

tatra tam buddhi-samyogam

labhate paurva-dehikam

yatate ca tato bhuyah

samsiddhau kuru-nandana

tatra—thereupon; tam—that; buddhi-samyogam—revival of such consciousness; labhate—regains; paurva—previous; dehikam—bodily consciousness; yatate—endeavors; ca—also; tatah—thereafter; bhuyah—again; samsiddhau—for perfection; kuru-nandana—O son of Kuru.

On taking such a birth, he again revives the divine consciousness of his previous life, and he tries to make further progress in order to achieve complete success, O son of Kuru.

King Bharata, who took his third birth in the family of a good brahmana, is an example of good birth for the revival of previous transcendental consciousness. King Bharata was the Emperor of the world, and since his time this planet is known among the demigods as Bharatavarsa. Formerly it was known as Ilavartavarsa. The Emperor, at an early age, retired for spiritual perfection but failed to achieve success. In his next life he took birth in the family of a good brahmana and was known as Jadabharata because he always remained secluded and did not talk to anyone. And later on, he was discovered as the greatest transcendentalist by King Rahugana. From his life it is understood that transcendental endeavors, or the practice of yoga, never go in vain. By the grace of the Lord the transcendentalist gets repeated opportunities for complete perfection in Krsna consciousness.

purvabhyasena tenaiva

hriyate hy avaso ’pi sah

jijnasur api yogasya

sabda-brahmativartate

purva—previous; abhyasena—practice; tena—by the influence of that; eva—certainly; hriyate—is attracted; hi—surely; avasah—helpless; api—also; sah—he; jijnasuh—willing to know; api—so; yogasya—of yoga; sabda-brahma—ritualistic principles of scripture; ativartate—transcends.

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, striving for yoga, stands always above the ritualistic principles of the scriptures.

Advanced yogis are not very much attracted to the rituals of the scriptures, but they automatically become attracted to the yoga principles, which can elevate them to complete Krsna consciousness, the highest yoga perfection. In the Srimad-Bhagavatam (3.33.8), such disregard of Vedic rituals by the advanced transcendentalists is explained as follows:

aho bata svapaco ’to gariyan
yajjihvagre vartate nama tubhyam
tepus tapas te juhuvuh sasnur arya
brahmanucur nama grnanti ye te.

“O my Lord! Persons who chant the holy names of Your Lordship are far, far advanced in spiritual life, even if born in families of dog-eaters. Such chanters have undoubtedly performed all kinds of austerities and sacrifices, bathed in all sacred places, and finished all scriptural studies.”

The famous example of this was presented by Lord Caitanya, who accepted Thakur Haridasa as one of His most important disciples. Although Thakur Haridasa happened to take his birth in a Moslem family, he was elevated to the post of namacarya by Lord Caitanya due to his rigidly attended principle of chanting three hundred thousand holy names of the Lord daily: Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. And because he chanted the holy name of the Lord constantly, it is understood that in his previous life he must have passed through all the ritualistic methods of the Vedas, known as sabda-brahman. Unless, therefore, one is purified, one cannot take to the principle of Krsna consciousness nor become engaged in chanting the holy name of the Lord, Hare Krsna.

prayatnad yatamanas tu

yogi samsuddha-kilbisah

aneka-janma-samsiddhas

tato yati param gatim

prayatnat—by rigid practice; yatamanah—one who endeavors; tu—but; yogi—such a transcendentalist; samsuddha—washed off; kilbisah—all kinds of sins; aneka—many, many; janma—births; samsiddhah—so achieved perfection; tatah—thereafter; yati—attains; param—highest; gatim—destination.

But when the yogi engages himself with sincere endeavor in making further progress, being washed of all contaminations, then ultimately, after many, many births of practice, he attains the supreme goal.

A person born in a particularly righteous, aristocratic or sacred family becomes conscious of his favorable condition for executing yoga practice. With determination, therefore, he begins his unfinished task, and thus he completely cleanses himself of all material contaminations. When he is finally free from all contaminations, he attains the supreme perfection—Krsna consciousness. Krsna consciousness is the perfect stage of being freed of all contaminations. This is confirmed in the Bhagavad-gita:

yesam tvanta-gatam papam jananam punya-karmanam
te dvandva-moha-nirmukta bhajante mam drdha-vratah

“After many, many births of executing pious activities, when one is completely freed from all contaminations, and from all illusory dualities, one then becomes engaged in the transcendental loving service of the Lord.”

tapasvibhyo ’dhiko yogi

jnanibhyo ’pi mato ’dhikah

karmibhyas cadhiko yogi

tasmad yogi bhavarjuna

tapasvibhyah—than the ascetic; adhikah—greater; yogi—the yogi; jnanibhyah—than the wise; api—also; matah—considered; adhikah—greater than; karmibhyah—than the fruitive worker; ca—also; adhikah—greater than; yogi—the yogi; tasmat—therefore; yogi—a transcendentalist; bhava—just become; arjuna—O Arjuna.

A yogi is greater than the ascetic, greater than the empiricist and greater than the fruitive worker. Therefore, O Arjuna, in all circumstances, be a yogi.

When we speak of yoga we refer to linking up our consciousness with the Supreme Absolute Truth. Such a process is named differently by various practitioners in terms of the particular method adopted. When the linking up process is predominantly in fruitive activities, it is called karma-yoga, when it is predominantly empirical, it is called jnana-yoga, and when it is predominantly in a devotional relationship with the Supreme Lord, it is called bhakti-yoga. Bhakti-yoga or Krsna consciousness is the ultimate perfection of all yogas, as will be explained in the next verse. The Lord has confirmed herein the superiority of yoga, but He has not mentioned that it is better than bhakti-yoga. Bhakti-yoga is full spiritual knowledge, and as such, nothing can excel it. Asceticism without self-knowledge is imperfect. Empiric knowledge without surrender to the Supreme Lord is also imperfect. And fruitive work without Krsna consciousness is a waste of time. Therefore, the most highly praised form of yoga performance mentioned here is bhakti-yoga, and this is still more clearly explained in the next verse.

yoginam api sarvesam

mad-gatenantar-atmana

sraddhavan bhajate yo mam

sa me yuktatamo matah

yoginam—of all yogis; api—also; sarvesam—all types of; mat-gatena—abiding in Me; antah-atmana—always thinking of Me within; sraddhavan—in full faith; bhajate—renders transcendental loving service; yah—one who; mam—Me (the Supreme Lord); sah—he; me—Mine; yuktatamah—the greatest yogi; matah—is considered.

And of all yogis, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all.

The word bhajete is significant here. Bhajete has its root in the verb bhaj, which is used when there is need of service. The English word “worship” cannot be used in the same sense as bhaja. Worship means to adore, or to show respect and honor to the worthy one. But service with love and faith is especially meant for the Supreme Personality of Godhead. One can avoid worshiping a respectable man or a demigod and may be called discourteous, but one cannot avoid serving the Supreme Lord without being thoroughly condemned. Every living entity is part and parcel of the Supreme Personality of Godhead, and thus every living entity is intended to serve the Supreme Lord by his own constitution. Failing to do this, he falls down. The Bhagavatam confirms this as follows:

ya esam purusam saksad atma-prabhavam isvaram
na bhajanty avajananti sthanad bhrasta patanty adhah.

“Anyone who does not render service and neglects his duty unto the Primeval Lord, who is the source of all living entities, will certainly fall down from his constitutional position.”

In this verse also the word bhajanti is used. Therefore, bhajanti is applicable to the Supreme Lord only, whereas the word “worship” can be applied to demigods or to any other common living entity. The word avajananti, used in this verse of Srimad-Bhagavatam, is also found in the Bhagavad-gita: avajananti mam mudhah: “Only the fools and rascals deride the Supreme Personality of Godhead Lord Krsna.” Such fools take it upon themselves to write commentaries on the Bhagavad-gita without an attitude of service to the Lord. Consequently they cannot properly distinguish between the word bhajanti and the word “worship.”

The culmination of all kinds of yoga practices lies in bhakti-yoga. All other yogas are but means to come to the point of bhakti in bhakti-yoga. Yoga actually means bhakti-yoga; all other yogas are progressions toward the destination of bhakti-yoga. From the beginning of karma-yoga to the end of bhakti-yoga is a long way to self-realization. Karma-yoga, without fruitive results, is the beginning of this path. When karma-yoga increases in knowledge and renunciation, the stage is called jnana-yoga. When jnana-yoga increases in meditation on the Supersoul by different physical processes, and the mind is on Him, it is called astanga-yoga. And, when one surpasses the astanga-yoga and comes to the point of the Supreme Personality of Godhead Krsna, it is called bhakti-yoga, the culmination. Factually, bhakti-yoga is the ultimate goal, but to analyze bhakti-yoga minutely one has to understand these other yogas. The yogi who is progressive is therefore on the true path of eternal good fortune. One who sticks to a particular point and does not make further progress is called by that particular name: karma-yogi, jnana-yogi or dhyana-yogi, raja-yogi, hatha-yogi, etc. If one is fortunate enough to come to the point of bhakti-yoga, it is to be understood that he has surpassed all the other yogas. Therefore, to become Krsna conscious is the highest stage of yoga, just as, when we speak of Himalayan, we refer to the world’s highest mountains, of which the highest peak, Mount Everest, is considered to be the culmination.

It is by great fortune that one comes to Krsna consciousness on the path of bhakti-yoga to become well situated according to the Vedic direction. The ideal yogi concentrates his attention on Krsna, who is called Syamasundara, who is as beautifully colored as a cloud, whose lotus-like face is as effulgent as the sun, whose dress is brilliant with jewels and whose body is flower garlanded. Illuminating all sides is His gorgeous luster, which is called the brahmajyoti. He incarnates in different forms such as Rama, Nrsimha, Varaha and Krsna, the Supreme Personality of Godhead, and He descends like a human being, as the son of Mother Yasoda, and He is known as Krsna, Govinda and Vasudeva. He is the perfect child, husband, friend and master, and He is full with all opulences and transcendental qualities. If one remains fully conscious of these features of the Lord, he is called the highest yogi.

This stage of highest perfection in yoga can be attained only by bhakti-yoga, as is confirmed in all Vedic literature:

yasya deve para bhaktir yatha deve tatha gurau.
tasyaite kathita hy arthah prakasante mahatmanah.

“Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed.”

Bhaktir asya bhajanam tadihamutropadhi nairasyenamusmin manah kalpanam; etad eva naiskarmyam. “Bhakti means devotional service to the Lord which is free from desire for material profit, either in this life or in the next. Devoid of such inclinations, one should fully absorb the mind in the Supreme. That is the purpose of naiskarmya.”

These are some of the means for performance of bhakti or Krsna 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 Sankhya-yoga Brahma-vidya.

Next chapter (Bg 7)