{"The-Path-of-Perfection-SCAN#p0001": ".\n\nlo9a for t�e .Moderl) A9e\n\nTHEPATHOF\n��:r�\n\nHis Divine Grace\n\nA.C. BHAKTI\\?E DANTA\nSWAMI PRABHUPADA\nFOUNDER-ACARYA OF THE INTERNATIONAL SOCIETY FOR KRISHNA CONSCIOUSNESS\n\n·\n\n", "The-Path-of-Perfection-SCAN#p0002": "VOVdilHHVHd IWV&S\nv 1 � v a a A 1 1 )I v H g ·:rv\n\ndORLVdlHL\n\n", "The-Path-of-Perfection-SCAN#p0003": "THE PATH OF\n\n�Ecn�\n\nThis is a book about yoga. It's not\nabout what most people think yoga is. For\nmost of us, the term conjures in the mind\nan image of some skinny, half-naked fellow contorted into a human pretzel, or\nperhaps a room full of corpulent matrons\nin black leotards, struggling to stand on\ntheir heads in hopes of improving their\nhealth, losing weight, or increasing their\nwaning sexual abilities. What has, in\nmodern times, been reduced to a commercially exploited technique of bodily\nagility and pseudomeditation is, in reality, an ancient and profoundly transforming process of self-realization and\nspiritual development.\nThe original science of yoga is expounded in the most celebrated of India's\nancient spiritual classics, the Bhagavadglt4. The Glt4 takes the form of an extraordinary dialogue between Lord :KnJ:.la,\nthe Supreme Personality of Godhead, and\nHis disciple Arjuna, a warrior. In what\nhas been described by one contemporary\npsychologist as \"a remarkable psychotherapeutic session,\" Lord Kn1.1a reveals\nto Arjuna how, through the practice of\nyoga, one can live within this world yet\nbe transcendental to it, completely free\nfrom illusion and anxiety, and attain\na state of \"boundless transcendental\nhappiness.\"\nThe Path of Perfection chronicles a\nhistoric series of talks on the science of\nyoga by His Divine Grace A. C. Bhaktivedanta Swami Prabhup1da, one of the\n\n(continued on back flap)\n\n", "The-Path-of-Perfection-SCAN#p0004": "I lis Divine Grace A. C. Bhaktivedanta Swami Prabhupada\nl·iwndC'r-Aciirya of the International Society for Krishna Consciousness\n\n", "The-Path-of-Perfection-SCAN#p0005": "PLATE ONE\n\"Did Caitanya Mahaprabhu sit down to meditate? No, when\nHe appeared five hundred years ago in India, He was always dancing and chanting Hare Kr�rya. The spirit soul is naturally active.\nHow can we sit down silently and do nothing? It is not possible.\nNo one really wants to sit down and meditate. Why should we?\nWe're meant for positive activity, for recreation, for pleasure. In\nKr�t:ta consciousness, our recreation is dancing and chanting, and\nwhen we get tired we take prasada, spiritual food. Is dancing difficult? Is chanting difficult? It is natural to enjoy music and dancing and palatable vegetarian foods. These are our recreations, and\nthis is our method of meditation. So this yoga system is not at\nall laborious. It is simply recreation, susukham-very happy. It\nis natural, automatic, and spontaneous. It is our real life in the\nspiritual world.\" (pp. 8-9)\n\n", "The-Path-of-Perfection-SCAN#p0006": "PLATE TWO\n\"Pleasure is the ultimate goal of yoga. This pleasure is not a\nsolitary affair; rather, it is experienced as part of the soul's eternal\nspiritual relationship with the Supreme Soul, Kr!?t:J.a. The yogi\nseeking to attain this perfectional stage therefore meditates upon\nKr!?t:J.a's associates in the spiritual world, the chief of whom is\nRiidha, His eternal consort and the personification of His spiritual\npleasure potency. The name Radha is derived from a Sanskrit\nword meaning ''to worship,'' and perfect yogis follow Her example\nby constantly meditating upon Kr!?Q.a and dedicating their energies\nunto Him.\" (pp. 9-10)\n\n", "The-Path-of-Perfection-SCAN#p0007": "PLATE THREE\n\"One who has developed love for Kr�t:J.a sees the Lord always\nwithin his heart. At this stage, Lord Kr�t:J.a never disappears from\nthe sight of the devotee, nor does the devotee ever lose sight of\nthe Lord. In the case of a yogi who sees the Lord as Paramatma,\nthe Supersoul within the heart, the same applies. Such a yogi turns\ninto a pure devotee and cannot bear to live for a moment without\nseeing the Lord within himself. This is the real process by which\nwe can see God. God is not our order supplier. We cannot demand, 'Come and show Yourself.' No, we first have to qualify\nourselves. Then we can see God at every moment and everywhere. A yogi who is practicing meditation on the Supersoul sees\nwith-in himself the plenary portion of Kr�t:J.a as Vi�t:J.u-with four\nhands, holding conchshell, wheel, club, and lotus flower.\" (p. 84)\n\n", "The-Path-of-Perfection-SCAN#p0008": "PLATE FOUR\n\"The yogi finds out where Lord Vi�Qu is seated within his\nheart, and when he finds this form there, he concentrates on Him.\nThe yogi should know that this Vi�Qu is not different from Kr�Qa.\nKr�Qa in this form of Supersoul is situated in everyone's heart.\nFurthermore, there is no difference between the innumerable\nSupersouls present in tne innumerable hearts of living entities.\nFor example, there is only one sun in the sky, but this sun may be\nreflected in millions of buckets of water. The sun is one, but it is\nreflected countless times. According to the Vedas, the living entities are innumerable; there is no possibility of counting them.\nJust as the sun can be reflected in countless buckets of water,\nVi�Qu, the Supreme Personality of Godhead, can live in each and\nevery one's heart. It is this form on which the yogi concentrates.\"\n(pp. 86-87)\n\n", "The-Path-of-Perfection-SCAN#p0009": "purpose of the\nPLATE FIVE \"Purification of consciousness is the\n(mind, intellibodies\nour\nof\ns\nelement\nfiner\nthe\ndeath,\nAt\nyoga system.\nusness, carry the\ngence, and ego), which, combined, are called conscio\nenjoy, according\nsmall particle of spirit soul to another body to suffer or\nto one's work.\" (p. 10 I)\n\nI'LATE SIX\n\n\"One's thoughts and actions in one's present life deter­\n\nmine the type of body one will receive in one's next life. If one likes to\nrnl meat, one may get the body of a tiger. One who is gluttonous may get\nI he body of a pig. If one takes pleasure in exposing one's body, one may\n�� the body of a tree, which must stand without clothing in all types of\nwenther. Or if one likes to sleep, one may get the body of a bear.\"\n(flfl. 101-2)\n\n", "The-Path-of-Perfection-SCAN#p0010": "PLATE SEVEN\n\"The material world is like a vast ocean of death and suffering,\nand the living beings floundering in this ocean are all controlled by\nDurga, the personification of the Supreme Lord's material energy.\nDurga carries a trident, which represents the threefold miseries of\nlife-miseries caused by the mind and body, miseries caused by\nother living creatures, and miseries caused by the forces of nature.\nBy practicing bhakti-yoga, pure devotion to Kr�Q.a, one can free\noneself from Durga's superintendence and return to the spiritual\nworld.\" (pp. 116-17)\n\n", "The-Path-of-Perfection-SCAN#p0011": "PLATE EIGHT\n\"Hatha-yoga, when practiced according to the original instruc­\n\ntions found in the Vedas of India, has little in common with the\nwatered-down yoga systems now taught in the West. The yogi was\nrequired to leave his home and retire to the forest, where, seated\nupon a deerskin mat, he would hold postures and meditate not for\nfifteen minutes or half an hour but for years on end. He would discipline himself to endure all the physical discomforts caused by\nthe weather, and even when approached by dangerous jungle\nanimals such as the tiger, he would remain fearless. Finally, he\nhad to raise his soul on his life airs to the top of his skull and cause\nthe soul to leave the body at an astrologically auspicious moment. Today, no one can practice real hatha-yoga. Therefore, in\nBhagavad-gitd Lord Kr�Q.a recommends bhakti-yoga, which is\n\nbased on hearing and chanting the Hare Kr�IJ.a mantra. Anyone,\neven a child, can practice this simple, effective yoga system.\"\n\n(pp. 150-51)\n\n", "The-Path-of-Perfection-SCAN#p0012": "r\n\n", "The-Path-of-Perfection-SCAN#p0013": "'\n\nBOOKS by\nHis Divine Grace\nA. C. Bhaktivedanta Swami Prabhupada\n\nYova for tbe Moder!) Ave\n\nBhagavad-giUi As It Is\nSrimad-Bhagavatam, cantos 1-10, (29 vols.)\nSri Caitanya-cariUimrta ( 17 vols.)\n\nTeachings of Lord Caitanya\nThe Nectar of Devotion\nThe Nectar of Instruction\n\nSri Isopani�ad\nEasy Journey to OtherPlanets\nKr�t:ta Consciousness: The Topmost Yoga System\nKr�t:ta, the SupremePersonality of Godhead (3 vols.)\nPerfect Questions, Perfect Answers\n\nDialectical Spiritualism- A Vedic V iew of WesternPhilosophy\nTeachings of Lord Kapila, the Son of Devahflti\nTranscendental Teachings ofPrahlad Maharaja\nTeachings of Queen Kunti\nKr�t:ta, the Reservoir ofPleasure\nThe Science of Self-Realization\nThePath ofPerfection\nLife Comes From Life\n\nHis Divine Grace\n\nThePerfection of Yoga\n\nA.C. BHAKTIVEDANTA\nSWAMI PRABHUPADA\n\nBeyond Birth and Death\nOn the Way to Kr�t:ta\nGeetar-gan (Bengali)\nVairagya-vidya (Bengali)\n\nFOUNDER·ACARYA OF THE INTERNATIONAL SOCIETY FOR KRISHNA CONSCIOUSNESS\n\nBuddhi-yoga (Bengali)\nBhakti-ratna-boli (Bengali)\nRaja-vidya: The King of Knowledge\nElevation to Kr�t:ta Consciousness\nKr�t:ta Consciousness: The Matchless Gift\nBack to Godhead magazine (founder)\n\n•\n\nA complete catalog is available upon request.\n\nBhaktivedanta Book Trust\n\nTHE BHAKTIVEDANTA BOOK TRUST\nlos Angeles · Nl'w York· london· Pari�· Frankfurt Bomh.1y\n\n3764 Watseka Avenue\n\n•\n\nLos Angeles, California 90034\n\n\"\n\n", "The-Path-of-Perfection-SCAN#p0014": "Readers interested in the subject matter of this book\nare invited by the International Society for Krishna Consciousness\nto visit any ISKCON center worldwide (see address list in back\nof book) or to correspond with the Secretary:\n\nContents\n\nInternational Society for Krishna Consciousness\n3764 Watseka Avenue\nLos Angeles, California 90034\n\nFirst Printing, 1979: I 75,000 copies\n\nvii\n\n1. Yoga as Action\n\n1\n\n2. Mastering the Mind and Senses\n\n13\n\n3. Learning How to See God\n\n25\n\n4. Moderation in Yoga\n\n41\n\n5. Determination and Steadiness in Yoga\n\n63\n\n6. Perception of the Supersoul\n\n77\n\n7. Yoga for the Modern Age\n\n91\n\n8. Failure and Success in Yoga\n\n97\n\n9. Destination After Death\n\n121\n\n10. The Path of Perfection\n\n133\n\nAppendixes\n\n� 1979 Bhaktivedanta Book Trust\nAll Rights Reserved\nPrinted in the United States of America\n\nLibrary of Congress Cataloging in Publication Data\n\n11.\n\nIntroduction\n\nBhaktivedanta, A C 1896-1977.\nThe path of perfection.\nBibliography: p.\nIncludes index.\nI. Yoga-Addresses. essays, lectures. I. Title.\nB132.Y6B53147 1979 294.5'43 79-9626\nISBN 0-89213-103-9\n\n•·\n\nThe Author\n\n155\n\nReferences\n\n159\n\nGlossary\n\n161\n\nGuide to Sanskrit Pronunciation\n\n165\n\nGeneral Index\n\n167\n\n", "The-Path-of-Perfection-SCAN#p0015": "Introduction\nWhen we see a book with a title like The Path of Pe�;{ection, we\nmay react with a bit of common skepticism: \"Oh, another book\nclaiming to give all the answers. One more do-it-yourself enl lahten ment scheme.\" And certainly it seems that such skeptiOIIm is justified nowadays. Our natural desire for ultimate\nmeaning, happiness, enlightenment, liberation, and salvation has\nbecome the most exploited commodity of the twentieth century,\ncreating what one contemporary theologian termed a disastrous\n''Mduction of the spirit.\" This seduction is, indeed, the most\n&rqlc kind of exploitation. And the unfortunate consequence of\nthll exploitation is a kind of deadening cynicism that discourages\nour search for self-fulfillment and a means to attain it.\nThe contemporary, thoughtful reader, weary of the many\nlpeculative, simplistic books cluttering the bookstore shelves,\nolering instant formulas for psychological or spiritual salvation,\nwill ftnd The Path qf Pe�;{ection a welcome relief. Herein one will\nftnd a clear, intriguing explanation of the philosophy and practice\nor mankind's oldest system of spiritual development-yoga.\nNow, the word yoga may conjure up an image of some skinny\nfakir contorted like a human pretzel, or perhaps a room full of corpulent matrons in black leotards struggling to stand on their heads\nIn hope of improving their health, losing weight, or increasing\ntheir sexu al powers. This is not what we mean by yoga. Here we\nIN re ferring to an ancient philosophy and meditational system\n&hat has been practiced by millions throughout the ages. What has,\nIn modern times, been reduced to a commercially exploited technique of bodily agility and pseudomeditation was once a comprehensive and easily applied form of self-realization.\nThe Path qf Perfection consists of a historic series of talkselaborations on a previously published commentary-by His Divine\nGrace A. C. Bhaktivedanta Swami Prabhupada (1896-1977) on\nlndJa's greatest spiritual classic, the Bhagavad-gita. In these abIOrblng talks, Srila Prabhupada explores deeply the philosophy of\n1f11t1 as explained in the Sixth and Eighth Chapters of the Gita,\nahowing clearly how these timeless teachings apply to twentieth\n·\n\nvii .\n..\n\n", "The-Path-of-Perfection-SCAN#p0016": "viii\n\nlntrtlduction\n\nTHE PATH OF PERFECTION\n\nix\n\nThis, perhaps, was Srila Prabhupada's greatest contribution to\n\n. century mankind. Srila Prabhupada's talks probe questions\nconcerning the nature of consciousness, techniques of medita­\n\nour age. Srila Prabhupada was an acknowledged master scholar of\n\ntion, karma, death, reincarnation, and even spiritual ecstasy.\nTheBhagavad-gitd, described by one contemporary psychologist\nas ..a remarkable psychotherapeutic session,\" appears to us in the\n\n&he Sanskrit language. But he was not merely a textual scholar or a\n\nform of an extraordinary dialogue between Lord Kr�Da, the\nSupreme Personality of Godhead, and His warrior disciple Arjuna.\nPerplexed and confused about his identity and purpose, Arjuna\nturns to Kr�Da, who reveals ..the path of perfection\" to His able\nstudent. The essence of Lord Kr�Da's teachings is that one must\nbecome a yogi. that is, one whose life is centered on the practice of\nyoga. And what is yoga? The Sanskrit word yoga literally means\n\n..union,\" and refers to the union, in love, between the individual\nconsciousness and the Supreme Consciousness, the self and\nthe Superself, the soul and God. Yoga. is, indeed, ..the path of\n\nIndia's ancient spiritual culture and of its linguistic foundation,\n\nphilo opher or theologian engaged in ihe manufacture of interest-\n\ns\n\n. Ina philosophical or theological notions. He was a true spiritual\n·\n\naenius who succeeded in bringing to life the essence of India's\n\nuniversal spiritual wisdom in a form which is easy for twentieth\n\n. etntury man to understand and practice. This was the unique\nJlnius which inspired the late prime minister of India, Sri La!\n\nllhadur Shastri, to declare openly that the writings of Srila\n\nPrabhupada ..are a significant contribution to the salvation of\n\nmankind.\" The transforming quality of Sri! a Prabhupada's writlnas was also appreciated by sociologist Elwin H. Powell, who\ncommented on Srila Prabhuada's best-selling edition of the\nlhagavad-gitd: \"This transcendental mysticism from the East is\n\nperfection,\" because it aims toward this most exalted human\nattainment.\n\nnow taking root in the 'countercultures' of the West and providing\n\nIn the Bhagavad-gitd, we discover four basic varieties of yoga\ndescribed. Karma-yoga refers to the process whereby one per­\n\nlfon\n\nforms his work for God, without the selfish desire for personal\ngain. J1iiina-yoga is the process of elevation to spiritual consciousness through the cultivation of philosophical knowledge. The\n·\na�{dnga-yoga system, of which the modern \"ha{ha-yoga\" is a\n\nlbr many a way out of the wilderness of a disintegrating civiliza.\n\n.\n\n.\n\n. If truth is what works, there must be a kind of truth in the\n\n.,Qgavad-gitd As It Is, since those who follow its teachings display\n\najoyous serenity usually missing in the bleak and strident lives of\ncontemporary people.\"\n-The Publishers\n\nwatered-down version, is a mechanical, meditative practice meant\nto control the mind and senses and focus one's concentration on\nthe Supreme. These three yoga systems culminate in bhakti-yoga,\nthe yoga of selfless, ecstatic, devotional love of God, Kr�Qa. Lord\nKr�Qa Himself states in the last verse of Chapter Six, \"Of all yogis,\nhe who always abides in Me with great faith, worshiping Me in\ntranscendental loving service, is most intimately united with Me\nin yoga and is the highest of all.\"\nIn The Path qf Pc>rkction, Srila Prabhupada offers a brilliant\nsummary of the methods of bhakti-yoga, revealing the universal\napplicability of this simple but all-inclusive form of yoga. He\n\nshows how even those who are entangled in the complexity and\nchaos of modern materialistic life can begin an uncomplicated\npractice which purifies the mind and puts one in touch with the\nSupreme Consciousness.\n\n�·\n\n", "The-Path-of-Perfection-SCAN#p0017": "CHAPTER ONE\n\nYoga as Action\n\nIn the Sixth and Eighth Chapters of Bhagavad-gitti, Lord Sri\nlftoa, the Supreme Personality of Godhead, explains that the\ntlahtfold yoga system is a means to control the mind and senses.\n\nThis method, however, is very difficult for people to perform, especially in this age of Kali, an age characterized by ignorance and\n\nchaos.\nAlthough this eightfold yoga system is particularly recommended in the Sixth Chapter of Bhagavad-gitti, the Lord\nemphasizes that the process of karma-yoga, action in Kr�Qa conIOiousness, is superior. In this world, everyone acts to maintain\nhll family, and everyone is working with a view to some selfInterest, or personal sense gratification, be it concentrated or extended. But to act perfectly is to act in Kr�Qa consciousness, and\n&his means acting detached from the fruits of labor.\nIt is our duty to act in Kf�Qa consciousness because we are con•ltutionally parts and parcels of the Supreme. The parts of the\nbody work for the satisfaction of the entire body, not for the individual parts. The goal is the satisfaction of the complete whole.\nllmllarly, the living entity should act. for the satisfaction of the\neupreme whole, the Supreme Personality of Godhead, and not for\nhll own personal satisfaction. One who can do this is the perfect\nMIIIIJitisi and the perfect yogi. In the first verse of the Sixth\nChapter of Bhagavad-gitti, the chapter dealing with stinkhya-yoga,\n...vin Sri Kt�Qa states,\nantisrita/:1 karma-phalam\nktiryam karma karoti ya/:1\nsa sannytisi ca yogi ca\n\nna niragnir na ctikriya/:1\n\nI\n,...\n\n,\n\n", "The-Path-of-Perfection-SCAN#p0018": "2\n\nTHE PATH OF PERFECTION\n\n\"One who is unattached to the fruits of his work and who works as\nhe is obligated is in the renounced order of life, and he is the true\nmystic, not he who lights no fire and performs no work.\"\nSometimes sannylisis (renunciants) incorrectly think that they\nhave become liberated from all material engagements and\ntherefore no longer have to perform agni-hotra yajiias, or fire\nsacrifices. This is a mistake. Certain yajiias (sacrifices) have to be\nperformed by everyone for purification. Since sannylisis are not\ntraditionally required to perform yajiias, they sometimes think\nthat they can attain liberation by ceasing to perform the ritualistic\nyajiias, but actually, unless one comes to the platform of Kr�Qa\nconsciousness, there is no question of liberation. Those sannylisis\nwho c.ease to perform yajiias are in fact acting out ofself-interest,\nbecause their goal is to become one with the impersonal Brahman.\nThat is the ultimate goal of the impersonalists (Mayavadis), who\nhave one major goal or demand: to become one with the supreme\nimpersonal Being. The devotees have no such demands. They are\nsimply satisfied in· serving Kr�Qa for the satisfaction of K�Qa.\nThey do not want anything in return. That is the characteristic of\npure devotion.\nIt was Lord Caitanya Mahaprabhu who expressed this devotional attitude so succinctly:\nna dhanarh na janarh na sundarirh\nkavitlirh vli jagadiSa klimaye\nmama janmani janmaniSvare\nbhavatlid bhaktir ahaituki tvayi\n\n\"0 Almighty Lord, I have no desire to accumulate wealth, nor to\nenjoy beautiful women. Nor do I want any number of followers.\nWhat I want is only the causeless mercy of Your devotional service\nin my life, birth after birth.\" (Sik�li�faka 4) In essence, this is the\nbhakti-yoga system. There are many examples of the pure devotional attitude. Once Lord Nrsirilhadeva told Prahlada Maharaja,\n\"My dear boy, you have suffered so much for Me. Whatever you\nwant, ask for it.\" Being a pure devotee, Prahlada Maharaja refused\nto ask for anything. He said, \"My dear Master, I am not carrying\n\nYoRa as Action\n\n3\n\nout mercantile business with You. I will not accept any remurieratlo\"'.for my service.\" This is the pure devotional attitude.\nYogis and .ifilinis are demanding to become one with the\nSupreme because they have such bitter experience suffering the\nmaterial pangs. They want to become one with the Lord because\nthey are suffering in separation. A pure devotee, however, does\nnot experience this. Although separate from the Lord, he fully enjoys the service of the Lord in separation. The desire to become\none with the impersonal Brahman, or to merge with God, is certainly greater than any material desire, but this is not without selfInterest. Similarly, the mystic yogi who practices the yoga system\nwith half-open eyes, ceasing all material activities, desires some\nsatisfaction for his personal self. Such yogis are desirous of material power, and that is their conception of the perfection of yoga.\nActually, this is not the perfection of yoga, but a materialistic\nprocess.\nIf one practices the regulative principles of yoga, he can attain\nelaht kinds of perfection. He can become lighter than a cotton\nawab. He can become heavier than a great stone. He can immediately get whatever he likes. Sometimes he can even create a\nplanet. Although rare, such powerful yogis actually exist.\nVlivAmitra Yogi wanted to beget a man from a palm tree. He was\nthinking, ••why should a man have to live so many months within\nthe womb of his mother? Why can't he be produced just like a\nfruit?\" Thinking like this, Visvamitra Yogi produced men like\ncoconuts. Sometimes yogis are so powerful, they can perform such\nacts, but these are all material powers: Ultimately such yogis are\nvanquished, because they cannot retain these material powers indefinitely. Bhakta-yogis are not interested in such powers.\nThe bhakti-yogi, acting in Kr�Qa consciousness, works for the\nsatisfaction of the whole without self-interest. A Kr�Qa conscious\nperson does not desire self-satisfaction. Rather, his criterion of\nauccess is the satisfaction of Kr�Qa� therefore he is considered the\nperfect sannylisi and the perfect yogi.\nA pure devotee does not even want salvation. The salvationists\nwant to be saved from rebirth, and the voidists also want to put an\nend to all material life. Caitanya Mahaprabhu, however, requested\n\n", "The-Path-of-Perfection-SCAN#p0019": "4\n\nTHE PATH OF PERFECTION\n\nonly devotional service to Lord Kr!?Qa, birth after birth� in other\nwords, Caitanya Mahaprabhu was prepared to endure material\nmiseries in one body after another. What,. then, was Caitanya\nMahaprabhu's desire? He wanted to engage in God's service, and\nnothing more, for that is the real perfection of yoga.\nWhether in the spiritual sky or the material sky, the individual\nspirit soul is constitutionally the same. It is said that he is one tenthousandth part of the tip of a hair. This means that our position is\nthat of a small particle. But spirit can expand. Just as we develop a\nmaterial body in the material world, we develop a spiritual body in\nthe spiritual world. In the material world, expansion takes place\nin contact with matter. In the spiritual world, this expansion is\nspirit�al.\nActually, the first lesson of Bhagavad-gito is, \"I am spirit soul.\nI am different from this body.\" I am a living force, but this material body is not a living force. It is dull matter, and it is activated\nonly because spiritual force is present. In the spiritual world,\neverything is living force� there is no dead matter. There, the body\nis totally spiritual. One may compare the spirit soul with oil and\nthe body with water. When oil is in water, there is a distinction,\nand that distinction always remains. In the spiritual sky, there is\nno question of oil being placed in water. There everything is spirit.\nThe impersonalists do not want to develop a body. They simply\nwant to remain spiritual particles, and that is their idea of happiness. But we bhakti-yogis (Vai!?Qavas) want to serve Kr!?Qa, and\ntherefore we require hands, legs, and all the other bodily parts. Indeed, we are given these bodies in order to serve Kr!?Qa. Just as we\ndevelop a material body in our mother's womb, we can similarly\ndevelop a spiritual body in the spiritual world.\nThe spiritual body is developed through the practice of Kr!?Qa\nconsciousness. This material body is spiritualized by this bhaktiyoga process. If you place an iron within fire, the iron becomes so\nhot that it also becomes fiery. When the iron is red hot, it acquires\nall the qualities of fire. If you touch something with that iron, that\niron will act as fire. Similarly, although this body is material, it can\nbecome spiritualized through Kr!?Qa consciousness and act as\nspirit. Although copper is just a metal, as soon as it comes in con-\n\nYoga as Action\n\n5\n\ntact with electricity, it becomes electrified, and if you touch it, you\nwill .receive an electric shock.\nAs soon as your body is spiritualized, material activity ceases.\nMaterial activity means acting for sense gratification. As you become spiritualized, material demands dwindle until they become\nnil. How is this possible? In order for an iron to act as fire, it must\nremain constantly in contact with fire. In order for the material\nbody to become spiritualized, one must remain constantly in\nKt,Qa consciousness. When this material body is fully engaged in\nspiritual activities, it becomes spiritual.\nAccording to the Vedic system, the body of a high personality,\na sannyosi, is not burned but buried, because a sannyosi's body is\nconsidered spiritual, having ceased to engage in material activities. If everyone in this world engages fully in Kr!?Qa conscious­\n\nness and ceases to work for sense gratification, this entire world\n\nwill immediately become spiritual. Therefore it is necessary to\nlearn how to work for the satisfaction of Kr!?Qa. This requires a little time to understand. If something is used for Kr!?Qa's satisfaction, it is spiritual. Since we are using microphones, typewriters,\netc., in order to talk and write about Kr!?Qa, they become spiritu­\n\nalized. What is the difference between prasada and ordinary food?\nSome people may say, \"What is this prasada? We are eating the\nume food. Why do you call it prasoda?\" It is prasoda because it\nhu been offered for Kr!?n.a's satisfaction and has thus become\napl rltualized.\nIn a higher sense, there is no matter at all. Everything is spiritual. Because Kr!?Qa is spiritual and matter is one of the energies of\nKrtoa, matter is also spiritual. Kr!?Qa is totally spiritual, and spirit\noomes from spirit. However, because the living entities are misUilna this energy-that is, using it for something other than\n\nKftoa s purposes-it becomes materialized, and so we call it matter. The purpose of this Kr!?Qa consciousness movement is to\n'\n\nfliP/ritualize this energy. It is our purpose to respiritualize the\n\nwhole world, socially and politically. Of course, this may not be\npoulble, but it is our ideal. At least if we individually take up this\nrtlplritualization process, our lives become perfect.\nIn Bhagavad-gito (9.22) Kr!?Qa says that He provides for His\n\n-�\n\n", "The-Path-of-Perfection-SCAN#p0020": "6\n\nTHE PATH OF PERFECTION\n\ndevotees by giving them what they lack and preserving what they\nhave. People are very fond of saying that God helps those who\nhelp themselves, but they do not understand that helping yourself\nmeans putting yourself under Kt�Qa's protection. If one thinks,\n\"Oh, I can help myself. I can protect myself,\" one is thinking\nfoolishly. As long as my finger is attached to my body, it is useful,\nand I may spend thousands of dollars to preserve it. But if this\nfinger is cut off, it is useless and is thrown away. Similarly, we are\npart and parcel of Kt�Qa, and helping ourselves means putting\nourselves in our proper position as His parts and parcels. Otherwise we are only fit to be cast away. The finger can help itself only\nwhen situated properly on the hand and working on behalf of the\nentire body. If the finger thinks, \"I will separate myself from this\nbody and simply help myself,\" that finger will be cast away and\nwill die. As soon as we think, \"I shall live independently of\nKt$Qa,\" that is our spiritual death, and as soon as we engage in\nKt!?IJ.a's service, as His part and parcel, that is our spiritual life.\nTherefore, helping oneself means knowing one's actual position\nand working accordingly. It is not possible to help oneself without\nknowing one's position.\nService means activity, for when we serve someone, we are\nacting. When we serveKt$1J.a, we are preachingK{$Qa conscious. ness, or cooking, or cleansing the temple, or distributing books\nabout Kt!?Qa, or writing about Him, or shopping for foodstuff to\noffer Him. There are so many ways to serve. HelpingKt!?IJ.a means\nacting for Him, not sitting down in one place and artificially\nmeditating. Kt�Qa consciousness means activity. Whatever assets\nwe have should be utilized forK{$Qa. That is the process of bhaktiyoga. K{$Qa has given us a mind, and we must utilize this mind to\nthink ofK{$Qa. We have been given these hands, and we must use\nthem to wash the temple or cook for Kt!?Qa. We have been given\nthese legs, and we should use them to go to the temple of Kt!?Qa.\nWe have been given a nose, and we should use it to smell the\nflowers that have been offered to Kt$1J.a. Through the process of\nbhakti-yoga, we engage all these senses in the service of Kt!?Qa,\nand in this way the senses are spiritualized.\nIn Bhagavad-giui, Arjuna was refusing to act, andKt!?Qa was in-\n\nlbltl as Action\n\n7\n\naplrlng him to engage in activity. The entire Bhagavad-gitd is an\nlnaplration to work, to engage in Kt�Qa consciousness, to act on\nKrtoa's behalf.K{$Qa never tells Arjuna,\"My dear friend Arjuna,\n\ndon't concern yourself with this war. Just sit down and meditate\nupon Me.\" This is not the message of Bhagavad-gitd. We are not\n\nto refrain from all activity, but only from those activities that im­\n\npede our consciousness ofKt�Qa. Meditation means stopping all\nIIOnsensical activity. Those who are advanced in Kt$Qa conscious­\n\nnea are constantly working for Kt$1J.a.\n\nA mother tells only her bad child to sit down and do nothing. If\n1 child can do nothing but disturb his mother, the mother says,\n\"My dear child, just sit down here and keep quiet.\" But if the\nchild can work nicely, the mother says, \"My dear child, will you\nplease help me do this? Will you go over there and do that?\" Sit­\n\nUna still in one place is just for those who do not know how to\n\nwork sensibly. As long as the child sits in one place, he does not\n\nralae havoc. Sitting still means negating nonsense; it is not positive activity. In negation, there is no life. Positive activities con­\n\nllltute life, and positive activity is the message of Bhagavad-gitd.\nSpi ritu al life is not \"Don't do this.\" Spiritual life is\"Do this!\" In\norder to act properly, there are certain things that one must know\nnot to do; therefore certain activities are forbidden. The whole\nBhagavad-gitd, however, is \"do.\" Kt$Qa says, \"Fight for Me.\" At\nthe beginning of Bhagavad-gitd, when Arjuna told K{$Qa, \"I will\nnot fig ht, Sri Kt!?IJ.a said,\n••\n\nkutas tva kasmalam idarh\nvi�ame samupasthitam\nandrya-ju�tam asvargyarh\nakirti-karam arjuna\n\n\"My dear Arjuna, how have these impurities come upon you?\nThey are not at all befitting a man who knows the progressive\n\nvalues of life. They lead not to higher planets, but to infamy.\"\n(Ba. 2.2) Kt!?Qa directLy tells Arjuna that he is speaking like a nonAryan-that is, like one who does not know the spiritual values of\nlife. So K{$Qa consciousness does not mean sitting down idly.\n\n", "The-Path-of-Perfection-SCAN#p0021": "8\n\nTHE PATH OF PERFECTION\n\nKr�Q.a Himself does not sit down idly. All His pastimes are\nfilled with activity. When we go to the spiritual world, we will see\nthat Kr�Q.a is always engaged in dancing, eating, and enjoying. He\ndoes not sit down to meditate. Is there any account of the gopis\nmeditating? Did Caitanya Mahaprabhu sit down to meditate? No,\nHe was always dancing and chanting Hare Kr�Q.a. The spirit soul is\nnaturally active. How can we sit down silently and do nothing? It\nis not possible. Therefore, after Sri Kr�Q.a outlined the stinkhyayoga system in the Sixth Chapter of Bhagavad-gita, Arjuna frankly\nsaid,\nyo 'yam yogas tvayti prokta�\nstimyena madhusiidana\netasytiham na pasytimi\ncaficalatvtit sthitim sthirtim\n\n\"0 MadhusUdana [Kf�Q.a], the system of yoga which You have\nsummarized appears impractical and unendurable to me, for the\nmind is restless and unsteady.\" (Bg. 6.33) Although Arjuna was\nhighly elevated and was Kr�r.ta's intimate friend, he immediately\nrefused to take up this stinkhya-yoga system. In essence, he said,\n\"It is not possible for me.\" How could it have been possible? Arjuna was a warrior, a householder, and he wanted a kingdom.\nWhat time did he have for meditation? He flatly refused to practice this type of meditational yoga, saying that the mind is as difficult to control as the wind (Bg. 6.34). That is a fact. It is not\npossible to control the mind artificially; therefore we must engage\nthe mind in Kr�Q.a consciousness. Then it is controlled. If Arjuna\nfound this process more difficult than controlling the wind, then\nwhat of us? After all, Arjuna was not an ordinary man. He was\npersonally talking with the Supreme Lord, Sri Kr�Q.a, and he\nproclaimed the mind to be like a great wind. How can we control\nthe wind? We can control the mind only by fixing it on Kr�Q.a's\nlotus feet. That is the perfection of meditation.\nNo one really wants to sit down and meditate. Why should we?\nWe're meant for positive activity, for recreation, for pleasure. In\nKr�Q.a consciousness, our recreation is dancing and chanting, and\n\nYoga as Action\n\n9\n\nwhen we get tired, we take prastida. Is dancing difficult? Is chantlna4ifficult? We don't charge anything to dance in the temple. If\nyou go to a ballroom, you have to pay to enter, but we do nqt\ncharge. It is natural to enjoy music and dancing and palatable\nfoods. These are our recreations, and this is our method of\nmeditation. So this yoga system is not at all laborious. It is simply\nrecreation, susukham. It is stated in the Ninth Chapter of\nBhagavad-gita (9.2) that this yoga is susukham-very happy. \"It is\neverlasting, and it is joyfully performed.\" It is natural, automatic,\nand spontaneous. It is our real life in the spiritual world.\nIn VaikuQ.tha, the spiritual world, there is no anxiety.\nValku�;�tha means \"freedom from anxiety,\" and in VaikuQ.tha the\nliberated souls are always dancing, chanting, and taking prasada.\nThere are no factories, hard work, or technical institutions. There\nII no need for these artificial things. In Vedtinta-siitra it is stated,\nIMndamayo 'bhytistit: God is tinandamaya, full of bliss and\npleasure. Since we are part and parcel of God, we also possess\n&hese same qualities. So the goal of our yoga process is to join with\n&be supreme tinandamaya, Sri Kr�Q.a, to join His dance party. Then\nwe will be actually happy.\nOn thi� earth we are trying to be happy artificially and are\n&herefore frustrated. Once we are situated in Kr�Q.a consciousness,\nwe will revive our original position and become simply joyful.\nIInce our actual nature is tinandamaya, blissful, we are always\n•rching for happiness. In the cities we are inundated with adverdlements. Restaurants, bars, nightclubs, and dance halls are always announcing, \"Come on, here is tinanda. Here is pleasure.\"\nThat is because everyone is searching for tinanda, pleasure. Our\nIOCiety for Kr�Q.a consciousness is also announcing, \"Here is\nlllllnda,\" but our standard of pleasure is very different. In any\n... , the goal-pleasure-is the same.\n' Most people are hunting for pleasure on the gross material\nplatform. The more advanced search for pleasure in speculation,\nphilosophy, poetry, or art. The bhakti-yogi, however, searches for\npl•ure on the transcendental platform, and that is his only busi1111 . Why are people working so hard all day? They are thinking,\n''Tonight I shall enjoy. Tonight I will associate with this girl or\n·\n\n", "The-Path-of-Perfection-SCAN#p0022": "10\n\nTHE PATH OF PERFECTION\n\nwith my wife.\" Thus people are going to so much trouble to acquire a little pleasure. Pleasure is the ultimate goal, but unfortunately, under illusion, people do not know where real pleasure\nis to be found. Real pleasure exists eternally in the transcendental\nform of Kr�Q.a.\nPerhaps you have seen pictures of Kr�Q.a, and if so, you have\nnoticed that Kr�Q.a is always jolly. If you join His society, you will\nalso become jolly. Have you ever seen pictures of Kr�Q.a working\nwith a machine? Have you ever seen pictures of Kr�Q.a smoking?\nNo, He is by nature full of pleasure, and if you unfold yourself in\nthat way, you will also find pleasure. Pleasure cannot be found\nartificially.\n\ndnanda-cinmaya-rasa-pratibhtivitdbhis\ntdbhir ya eva nija-rupatayd ka/tibhi/:1\ngoloka eva nivasaty akhildtma-bhuto\ngovindam ddi-puru�am tam aham bhajtimi\n\nYoga as Action\n\n11\n\nlng, but it is not increasing. By God's order, the ocean does not\nextend beyond its limit, and if it extends, there is havoc. Lord\nCaitanya Mahaprabhu says that there is another ocean, an ocean\nof transcendental bliss, an ocean that is always increasing. Ananddmbudhi-vardhanarh pratipadarh pur(ldmrtdsvddanarh/ sarvdtmalnapanarh param vijayate sri-kr�(la-satikirtanam. By chanting Hare\nKt,Q.a, our pleasure potency increases more and more.\nOne who has realized Sri Kr�Q.a is always living in Vrndavana,\nVaikuQ.tha. Although a devotee may seem to be living in some\nplace far from Vrndavana, he is always living in Vrndavana, because he knows that Kr�Q.a is present everywhere, even within the\natom. The Supreme Lord is bigger than the biggest and smaller\nthan the smallest. Once we are fully realized and established in\nKt,Q.a consciousness, we never lose sight of Kr�Q.a, and our bliss is\nalways increasing. This is the true yoga system, bhakti-yoga, as expounded by Lord Sri Kr,Q.a Himself in Bhagavad-gitd.\n\n\"I worship Govinda, the primeval Lord, residing in His own\nrealm, Goloka, with Radha, resembling His own spiritual figure,\nthe embodiment of the ecstatic potency possessed of the sixtyfour artistic activities, in the company of Her confidantes\n.(sahkhfs), embodiments of the extensions of Her bodily form,\npermeated and vitalized by His ever-blissful spiritual rasa.\"\n(Brahma-samhitti 5.37)\nThe word rasa means \"taste,\" or \"mellow.\" We enjoy sweets\nor candy because of their taste. Everyone is trying to enjoy some\ntaste, and we want to enjoy sex because there is some taste there.\nThat is called ddi taste. Material tastes are different because they\nare tasted and quickly finished. Material tastes last only a few\nminutes. You may take a piece of candy, taste it, and say, \"Oh,\nthat is very nice,\" but you have to taste another in order to continue the enjoyment. Material taste is not unlimited, but real taste\nis without end. Spiritual taste cannot be forgotten� it goes on increasing. Ananddmbudhi-vardhanam. Caitanya Mahaprabhu says,\n\"This taste is always increasing.\" Spiritual taste is like the ocean\nin the sense that it is very great. The Pacific Ocean is always toss-\n\n-�\n'ii\n\n", "The-Path-of-Perfection-SCAN#p0023": "CHAPTER TWO\n\nMastering the Mind and Senses\n\nyam sannyasam iti prahur\nyogam tam viddhi pd!J�ava\nna hy asannyasta-sankalpo\nyogi bhavati kascana\n\n\"What is called renunciation is the same as yoga, or linking\noneself with the Supreme, for no one can become a yogi unless he\nrenounces the desire for sense gratification.\" (Bg.6.2)\nThis is the real purpose of the practice of yoga. The word yoga\nmeans \"to join.\" Although we are naturally part and parcel of the\nSupreme, in our conditioned state we are now separated. Because\nor our separation, we are reluctant to understand God and to\napeak of our relationship with Him and are even inclined to think\nor such discussion as a waste of time. In a church or in a Kr�oa\nconsciousness temple, we speak of God, but people in general are\nnot very interested. They think it is a waste of time, a kind of\nrecreation in the name of spiritual advancement, and they believe\nthat this time could be better used to earn money or enjoy themselves in a nightclub or restaurant.\nTherefore, it is due to sense enjoyment that we are not attracted to God, and therefore it is said that those who are addicted\nto sense enjoyment cannot become yogis-- that is, they are not eli&lble to participate in the yoga system. One cannot advance in any\n\n13.\n\n", "The-Path-of-Perfection-SCAN#p0024": "14\n\nTHE PATH OF PERFECTION\n\nyoga system if he partakes in sense gratification and then sits down\n\nto try to meditate. This is just a colossal hoax. Such contradictory activity has no meaning. First of all, yoga means controlling the senses-yama-niyama. There are eight stages of yogayama, niyama, asana, dhytina, dhtirat)ti, prtit)tiytima, pratytihara,\nand samadhi.\n\nMastering the Mind and Senses\n\nIt is important to understand, however, that from the begin­\n\nning, a Kt�Qa conscious person is situated on the platform of\n\nmeditation because he is always thinking of Kt�Qa. Being con­\n\nstantly engaged in the service of Kr�Qa, he is considered to have\nceased all material activities.\nyada hi nendriytirthe�\n\nIn this Sixth Chapter, in which the Lord speaks of the stinkhya-.\nyoga system, He states from the very beginning that one cannot\nbecome a yogi unless one renounces the desire for sense gratification. Therefore, if one indulges his senses, he cannot be accepted\nas a yogi. Yoga demands strict celibacy. In the yoga system, there is\nno sex life. If one indulges in sex, he cannot be a yogi. Many socalled yogis come from India to America and say, \"Yes, you can\ndo whatever you like. You can have as much sex as you like. Just\nmeditate. I will give you some mantra, and you will give me some\nmoney.\" This is all nonsense. According to the authoritative\nstatements of Sri Kt�Qa, one cannot become a yogi unless he renounces the desire for sense gratification. This is explicitly stated\nas the first condition for yoga practice.\ntiruruk�or muner yogarh\nkarma ktirat)am ucyate\nyogtiriifj.hasya tasyaiva\nsama/:1 ktirat)am ucyate\n\n\"For one who is a neophyte in the eightfold yoga system, work is\nsaid to be the means; and for one who has already attain� to yoga,\ncessation of all material activities is said to be the means.\"\n(Bg. 6.3) According to this verse, there are those who are attempting to reach the perfectional stage and those who have already attained that stage. As long as one is not situated on the perfectional\nplatform, he must engage in so many works. In the West, there\nare many yoga societies attempting to practice the tisana system,\nand therefore they practice sitting in different postures. That may\nhelp, but it is only a process by which one can attain the real platform. The real yoga system, in its perfectional stage, is far\ndifferent from these bodily gymnastics.\n\n15\n\nna karmasv anu�ajjate\nsarva-sanka/pa-sannytisi\nyogtirurj.has tadocyate\n\n\"A person is said to have attained to yoga when, having renounced all material desires, he neither acts for sense gratification\nnor engages in fruitive activities.\" (Bg. 6.4)\nThis is actually the perfectional stage of yoga, and one who has\nattained this stage is said to have attained to yoga. This is to say\nthat he has conn�cted, joined, or linked himself with the supreme\nwhole. If a part is disconnected from a machine, it serves no function, but as soon as it is properly attached to the machine, it works\nproperly and carries out its different functions. That is the meanIna of yoga-joining with the supreme whole, serving in conjunc­\n\ntion with the total machine. Presently we are disconnected, and\nour material fruitive activities are simply a waste of time. One who\nenaages in such activity is described in Bhagavad-gitd as a\nmQ(Iha-that is, a rascal. Although one may earn thousands of dol­\n\nian daily and be an important businessman, he is described in\nBhagavad-gitd as a murj.ha, rascal, because he is just wasting his\n\ntime in eating, sleeping, defending, and mating.\nPeople do not stop to consider that they are actually working\nvery hard for nothing. One who earns millions of dollars cannot\nreally eat much more than a man who makes ten dollars. A man\nwho earns millions of dollars cannot mate with millions of women.\nThat is not within his power. His mating power is the same as one\nwho earns ten dollars, just as his power of eating is the same. This\nII to say that our power of enjoyment is limited. One should\ntherefore think, \"My enjoyment is the same as that of the man\nwho is earning ten dollars daily. So why am I working so hard to\n\n••\n\n", "The-Path-of-Perfection-SCAN#p0025": "16\n\nTHE PATH OF PERFECTION\n\nearn millions of dollars? Why am I wasting my energy? I should\nengage my time and energy in understanding God. That is the\npurpose of life.\" If one has no economic problems, he has sufficient time to understand Kr�IJ.a consciousness. If he wastes this\nprecious time, he is called a murjha, a rascal or an ass.\nAccording to the preceding verse, a person is said to have attained yoga when he has renounced all material desires. Once we\nare situated perfectly in yoga, we are satisfied. We no longer experience material desires. We no longer act for sense gratification\nor engage in fruitive activity. When we speak of \"fruitive activity,\" we refer to activities carried out for the purpose of sense\ngratification. That is, we are earning money in order to gratify our\nsense�. If one is virtuous, he engages in pious activities-he donates money to charities, opens hospitals, schools, etc. Although\nthese are certainly virtuous activities, they are ultimately meant\nfor sense gratification. How is this? If I donate to an educational\ninstitution, for instance, I will receive good educational facilities\nand will become highly educated in my next life. Being thus educated, I will attain a good position and will acquire a good amount\nof money. Then how will I utilize this money? For sense gratifica­\n\nMastering the Mind and Senses\n\n17\n\n\"benediction\"? Generally, benediction means receiving a great\nkingdom, a beautiful wife, palatable food, and so forth, but when\none is actually connected with God, he does not want such\n\"benedictions.\" He is fully satisfied. Svc:imin krtc:irtho 'smi vararh\nna yc:ice.\nActually, Dhruva Maharaja initially searched for God in order\nto attain his father's kingdom. Dhruva Maharaja's mother was rejected by his father, and his stepmother resented his sitting on his\nfather's lap. Indeed, she forbade him to sit on his father's lap because Dhruva Maharaja was not born in her womb. Although only\nfive years old, Dhruva Maharaja was a k$atriya, and he took this as\na great insult. Going to his own mother, he said, \"Mother, my\n\nstepmother has insulted me by forbidding me to sit on my father's\nlap.\" Dhruva Maharaja then started to cry, and his mother said,\n\"My dear boy, what can I do? Your father loves your stepmother\nmore than he loves me. I can do nothing.\" Dhruva Maharaja then\nIBid, \"But I want my father's kingdom. Tell me how I can get it.\"\n\"My dear boy,\" his mother said, \"if Kr�IJ.a, God, blesses you, you\ncan get it.\" \"Where is God?\" Dhruva Maharaja asked. \"Oh, it is\n\nyc:ice: \"My dear Lord, I am now fully satisfied. I am not asking for\nanything more. I do not want any further benediction from You.\"\n\nIBid that God is in the forest,\" his mother said. \"Great sages go to\nthe forest to search for God.\"\nHearing this, Dhruva Maharaja went directly to the forest and\nbegan to perform severe penances. Finally he saw God, and when\nhe saw Him, he no longer desired his father's kingdom. Instead,\nhe said, \"My dear Lord, I was searching for some pebbles, but inltead I have found valuable jewels. I no longer care for my father's\nkingdom. Now I am fully satisfied.\" When one is actually connected with God, he is totally satisfied. His satisfaction is infinitely\nareater than so-called enjoyment in this material world. That is the\nIBtisfaction resulting from God realization, and that is the perfection of yoga.\nWhen a person is fully engaged in the transcendental loving\narvice of the Lord, he is pleased in himself, and thus he is no\nlonger engaged in sense gratification or in fruitive activities.\nOtherwise, one must be engaged in sense gratification, since one\ncannot live without engagement. It is impossible to cease all ac­\n\nWhy didn't Dhruva Maharaja ask for benedictions? What is a\n\ntivity. As stated before, it is our nature as living entities to act. It is\n\ntion. Thus these virtuous and fruitive activities form a kind of\ncycle.\nWe often hear the expression \"a better standard of life,\" but\nwhat does this mean? It is said that the standard of life in America\nis superior to that in India, but in both countries there is eating,\nsleeping, defending, and mating. Of course, in America the\nquality of food may be better, but the eating process is the�. A\nsuperior standard of life does not mean superior spiritual realization. It just means better eating, sleeping, mating, and defending.\nThis is called fruitive activity, and it is based on sense gratification.\nYoga has nothing to do with sense gratification or fruitive activity. Yoga means connecting with the Supreme. Dhruva Maharaja underwent severe austerities in order to see God, and\nwhen he finally saw God, he said, svc:imin krtc:irtho 'smi vararh na\n\n41'\"'·\n\n", "The-Path-of-Perfection-SCAN#p0026": "18\n\nTHE PATH OF PERFECTION\n\nsaid,\"An idle mind is the devil's workshop.\" If we have no Kr�Q.a\nconscious engagement, we will engage in sense gratification or\nfruitive activity. If a child is not trained or educated, he becomes\nspoiled. If one does not practice the yoga system, if he does not attempt to control his senses by the yoga process, he will engage his\nsenses in their own gratification. When one is gratifying his\nsenses, there is no question of practicing yoga.\nWithout Kr�Q.a consciousness, one must be always seeking\nself-centered or extended selfish activities. But a Kr�Q.a conscious\nperson can do everything for the satisfaction of Kr�Q.a and thereby\nbe perfectly detached from sense gratification. One who has not\nrealized Kr�Q.a must mechanically try to escape material desires\nbefo.re being elevated to the top rung of the yoga ladder.\nOne may compare the yoga system to a stepladder. One yogi\nmay be situated on the fifth step, another yogi may be on the\nfiftieth step and yet another on the five-hundredth step. The purpose, of course, is to reach the top. Although the entire ladder\nmay be called the yoga system, one who is on the fifth step is not\nequal to one who is higher up. In Bhagavad-gitii, Sri Kr�Q.a delineates a number of yoga systems- karma-yoga,jiiiina-yoga, dhyiinayoga, and bhakti-yoga. All of these systems are connected with\nGod, Kr�Q.a, just as the entire ladder is connected to the topmost\n. floor. This is not to say that everyone practicing the yoga system is\nsituated on the topmost floor; only he who is in full Kr�Q.a consciousness is so situated. Others are situated on different steps of\nthe yogic ladder.\nuddhared iitmaniitmiinam\n\nniitmiinam avasiidayet\niitmaiva hy iitmano bandhur i\niitmaiva ripur iitmana/:1\n\n\"A man must elevate himself by his own mind, not degrade himself. The mind is the friend of the conditioned soul, and his enemy\nas well.\" (Bg. 6.5) The word iitmii denotes body, mind, and souldepending on different circumstances. In the yoga system, the\nmind and the conditioned soul are especially important. Since the\n\nMastering the Mind and Senses\n\n19\n\nmind is the central point of yoga practice, iitma refers here to the\nmind. The purpose of the yoga system is to control the mind and\nto draw it away from attachment to sense objects. It is stressed\nherein that the mind must be so trained that it can deliver the conditioned soul from the mire of nescience.\nIn the a$!iifiga-yoga system, these eightfold yogas-dhyiina,\ndhtirat)ii, etc.-are meant to control the mind. Sri Kr�Q.a explicitly\nstates that a man must utilize his mind to elevate himself. Unless\none can control the mind, there is no question of elevation. The\nbody is like a chariot, and the mind is the driver. If you tell your\ndriver, \"Please take me to the Kr�Q.a temple,\" the driver will take\nyou there, but if you tell him, \"Please take me to that liquor\nhouse,\" you will go there. It is the driver's business to take you\nwherever you like. If you can control the driver, he will take you\nwhere you should go, but if not, he will ultimately take you\nwherever he likes. If you have no control over your driver, your\ndriver is your enemy, but if he acts according to your orders, he is\n\nyour friend.\nThe yoga system is meant to control the mind in such a way\nthat the mind will act as your friend. Sometimes the mind acts as a\nfriend and sometimes as an enemy. Because we are part and parcel\nof the Supreme, who has infinite independence, we have minute,\nor finite, independence. It is the mind that is controlling that independence, and therefore he may either take us to the Kr�Q.a temple or to some nightclub.\nIt is the purpose of this Kr�IJ.a consciousness movement to fix\nthe mind on Kr�IJ.a. When the mind is so fixed, he cannot do anything but act as our friend. He has no scope to act any other way.\nAs soon as Kr�Q.a is seated in the mind, there is light, just as when\nthe sun is in the sky, darkness is vanquished. Kr�Q.a is just like the\nsun, and when He is present, there is no scope for darkness. If we\nkeep Kr�IJ.a on our mind, the darkness of maya will never be able\nto enter. Keeping the mind fixed on Kr�Q.a is the perfection of\nyoga. If the mind is strongly fixed on the Supreme, it will not allow\nany nonsense to enter, and there will be no falldown. If the mind\n11 stro ng, the driver is strong, and we may go wherever we may\ndesire. The entire yoga system is meant to make the mind strong,\n\n••\n\n", "The-Path-of-Perfection-SCAN#p0027": "20\n\nTHE PATH OF PERFECTION\n\nto make it incapable of deviating from the Supreme.\nSa vai mana/:1 kmra-padtiravindayo/:1. One should fix his mind\non Kt�Qa, just as Ambari$a Maharaja did when he had a fight with\na great a�!tiirga-yogi named Ourvasa Muni. Since Ambari�a\nMaharaja was a householder, he was a pounds-shillings man. This\nmeans that he had to take into account pounds, shillings, and sixpence, or dollars and cents. Apart from being a householder,\nMaharaja Ambari�a was also a great king and devotee. Ourvasa\nMuni was a great yogi who happened to be very envious of\nMaharaja Ambari�a. Ourvasa Muni was thinking, \"I am a great\nyogi, and I can travel in space. This man is an ordinary king, and he\ndoes not possess such yogic powers. Still, people pay him more\nhonor. Why is this? I will teach him a good lesson.\" Ourvasa\nMuni then proceeded to pick a quarrel with Maharaja Ambari�a.\nbut because the king was always thinking of Kt�Qa, he managed to\ndefeat this great yogi.. Ourvasa Muni was consequently directed by\nNarayal)a to take shelter at the feet of Maharaja Ambari$a. Ourvasa Muni was such ·a perfect yogithat within a year he could travel\nthroughout the material universe and also penetrate the spiritual\nuniverse. Indeed, he went directly to the abode of God,\nVaikuQtha, and saw the Personality of Godhead Himself. Yet Ourvasa Muni was so weak that he had to return to earth and fall at the\nfeet of Maharaja Ambari�a. Maharaja Ambari$a was an ordinary\nking, but his one great qualification was that he was always thinking of Kt�Qa. Thus his mind was always controlled, and he was\nsituated at the highest perfectional level of yoga. We also can very\neasily control the mind by keeping it fixed on the lotus feet of\nKr�Qa within. Simply by thinking of Kr�Qa, we become victorious\nconquerors, topmost yogis.\nYoga indriya-sarhyama/:1. The yoga system is meant� control\nthe senses, and since the mind is above the senses, if we can control the mind, our senses are automatically controlled. The tongue\nmay want to eat something improper, but if the mind is strong, it\ncan say, \"No. You cannot eat this. You can only eat km;aprastida.\" In this way the tongue, as well as all the other senses,\ncan be controlled by the mind. lndriytiiJi partiiJY tihur indriyebhya/:1\n\nMastering the Mind and Senses\n\n21\n\npararh mana/:1. The material body consists of the senses, and consequently the body's activities are sensual activities. However,\nabove the senses is the mind, and above the mind is the intelligence, and above the intelligence is the spirit soul. If one is on the\nspiritual platform, his intelligence, mind, and senses are all spiritualized. The purpose of this Kt�Qa consciousness process is to actualize the spiritualization of senses, mind, and intelligence. The\nspirit soul is superior to all, but because he is sleeping, he has\ngiven power of attorney to the fickle mind. However, when the\nsoul is awakened, he is once again master, and the servile mind\ncannot act improperly. Once we are awakened in Kt�Qa consciousness, the intelligence, mind, and senses cannot act nonsensically.\nThey must act in accordance with the dictations of the spirit soul.\nThat is spiritualization and purification. Hr�iket:�a hr�ikdasevanarh bhaktir ucyate. We must serve the master of the senses\nwith the senses. The Supreme Lord is called Hr�Ikesa, which\nmeans that He is the original controller of the senses, just as a king\nis the original controUer of all the activities of a state, and the\ncitizens are secondary controllers.\nBhakti means acting spiritually in accordance with the desires\n\nof Hr�Ikesa. How can we act? Since we must act with our senses,\nwe must spiritualize our senses in order to act properly. As stated\nbefore, sitting in silent meditation means stopping undesirable activity, but acting in Kr�Qa consciousness is transcendental. The\ncessation of nonsensical action is not in itself perfection. We must\nact perfectly. Unless we train our senses to act in accordance with\nHr,lkesa, the master of the senses, our senses will again engage in\nundesirable activities, and we will fall down. Therefore we must\nenpge the senses in action for Kt�Qa and in this way remain\nftrmly fixed in Kt�Qa consciousness.\nIn material existence one is subjected to the influence of the\nmind and the senses. In fact, the pure soul is entangled in the ma­\n\nterial world because of the mind's ego, which desires to lord it\nover material nature. Therefore the mind should be trained so that\nit will not be attracted by the glitter of material nature, and in this\nway the conditioned soul may be saved. One should not degrade\n\n", "The-Path-of-Perfection-SCAN#p0028": "22\n\nTHE PATH OF PERFECTION\n\noneself by attraction to sense objects. The more one is attracted by\nsense objects, the more one becomes entangled in material existence. The best way to disentangle oneself is to always engage the\nmind in Kr�Q.a consciousness. The word hi in verse 5, Chapter Six\n(Bhagavad-gitii), is used to emphasize this point-namely, that\none must do this. It is also said,\n\nmana eva manu�yiil)iim\nkiiral)am bandha-mok�ayo/J\nbandhiiya vi�ayiisaligi\nmuktyai nirvi�ayam mana/J\n\"For man, mind is the cause of bondage and mind is the cause of\nliberation. Mind absorbed in sense objects is the cause of bondage,\nand mind detached from the sense objects is the cause of liberation.\" ( Vi�IJU Puriil)a 6. 7 .28) The mind which is always engaged in\nKr�Q.a consciousness is the cause of supreme liberation. When the\nmind is thus engaged in Kr�Q.a consciousness, there is no chance\nof its being engaged in miiyii consciousness. In Kr�Q.a consciousness, we remain in the sunlight, and there is no chance of our\nbeing obscured by darkness.\nBecause we have freedom, or liberty, we can stay within a dark\n. room or go out into the broad daylight. That is our choice. Darkness can be eradicated by light, but light cannot be covered by\ndarkness. If we are in a dark room and someone brings in a lamp,\nthe darkness is vanquished. But we cannot take darkness into the\nsunlight. It is not possible. The darkness will simply fade away.\nKr�IJa siirya-sama miiyii haya andhakiira. Kr�Q.a is like sunlight,\nand miiyii is like darkness. So how can darkness exist in sunlight?\nIf we always keep ourselves in the sunlight, darkness will fail to act\nupon us. This is the whole philosophy of Kr�Q.a co sciousness: alp\nways engage in Kr�Q.a conscious activities, and mt1yii will be dissipated, just as darkness is dissipated when there is light. This is\nstated in Srimad-Bhiigavatam (1.7.4):\n\nbhakti-yogena manasi\nsamyak pral)ihite 'male\n\nMastering the Mind and Senses\n\n23\n\napasyat puru�am piirl)am\nmiiyiim ca tad-apiisrayam\n\"When the sage Vyiisadeva, under the instruction of his spiritual\nmaster, Narada, fixed his mind, perfectly engaging it by linking it\nIn devotional service (bhakti-yoga) without any tinge of materiallim, Vyiisadeva saw the Absolute Personality of Godhead, along\nwith His external energy, which was under full control.\"\nThe word manasi refers to the mind. When one is enlightened\nIn bhakti-yoga, the mind becomes completely freed from all\ncontamination (samyak pral)ihite 'male). When Vyasa saw the Supreme Personality of Godhead, he saw miiyii in the background\n(mdyiim ca tad-apiisrayam). Whenever there is light, there is also\nthe possibility of darkness being present. That is, darkness is the\nother side of light, or darkness is under the shelter of light, just as\nlfl bold my hand up to the light, the top part of my hand will be in\nllaht, and the bottom part will be shaded. In other words, one side\nII light and the other darkness. When Vyiisadeva saw Kf�Q.a, the\nSupreme Lord, he also saw miiyii, darkness, under His shelter.\nAnd what is this miiyii? This is explained in the next verse of\n\nlrlmad-Bhiigavatam (1.7.5):\n\n.\n\nyayii sammohito jiva\niitmiinam tri-gul)iitmakam\nparo 'pi manute 'nartham\ntat-krtam ciibhipadyate\n\n\"Due to the external energy, the living entity, although transcendental to the three modes of material nature, thinks of himself as a\nmaterial product and thus undergoes the reactions of material\nlll 1eries.\" Thus the illusory energy has temporarily covered the\noonditioned souls. And who are these conditioned souls? Although finite, the conditioned spirit souls are as full of light as\nlftoa. The problem is that the conditioned soul identifies himself\nwith this material world. This is called illusion, false indentificaUon with matter. Although the individual spirit soul is transcendental, he engages in improper activities under the dictation of\n\n", "The-Path-of-Perfection-SCAN#p0029": "24\n\nTHE PATH OF PERFECTION\n\nmdyd, and this brings about his conditioning or false indentification. This is very elaborately explained in the Seventh Chapter,\nFirst Canto, of Srimad-Bhdgavatam.\nIn conclusion, our actual position is that of spiritual sparks, full\nof light. Now we are temporarily covered by this illusory energy,\nmdyd, which is dictating to us. Acting under the influence of mdyd,\nwe are becoming more and more entangled in the material energy.\nThe yoga system is meant to disentangle us, and the perfection of\nyoga is K�t;ta consciousness. Thus Kr�r:ta consciousness is the\nmost effective means by which we can disentangle ourselves from\nthe influence of the material energy.\n\nCHAPTER THREE\n\nLearning How to See God\n\nbandhur dtmdtmanas tasya\nyendtmaivdtmanci jitaiJ\nandtmanas tu satrutve\nvartetdtmaiva satruvat\n\n.. For him who has conquered the mind, the mind is the best of\nfriends; but for one who has failed to do so, his very mind will be\nthe greatest enemy.\" ( Bg. 6.6)\nThe purpose of the yoga system is to make the mind into a\n\nfriend instead of an enemy. In material contact, the mind is in a\nkind of drunken condition. As stated in Caitanya-caritdmrta\n(Madhya-/ild 20.117),\nkmza bhuli' sei jiva-anddi-bahirmukha\nataeva mdyd tare deya samsdra-dul)kha\n.. Forgetting K�t;ta, the living entity has been attracted by the\nLord's external feature from time immemorial. Therefore the illuaory energy (mdyd) gives him all kinds of misery in his material\nexistence.\" The living entity is constitutionally spirit soul, part\n.r--._\n\nand parcel of the Supreme Lord. As soon as the mind is contaminated, the living entity, because he has a little independence,\nrebels. In this state, the mind dictates, \"Why should I serve\nKnoa? I am God.\" Thus one labors under a false impression, and\nhll life is spoiled. We try to conquer many things-even em­\n\npires-but if we fail to conquer the mind, we are failures even if\nWI manage to conquer an empire. Even though emperors, we will\n\nhave within us our greatest enemy-our own mind.\n25.\n\n", "The-Path-of-Perfection-SCAN#p0030": "26\n\nTHE PATH OF PERFECTION\n\njitatmana� prasantasya\nparamatma samahita�\nSit0$1JO-SUkha-du�khe$U\ntatha manapamanayo�\n\"For one who has conquered the mind, the Supersoul is already\nreached, for he has attained tranquillity. To such a man happiness\nand distress, heat and cold, honor and dishonor are all the same.\"\n(Bg. 6.7)\nActually, every living entity is intended to abide by the dictation of the Supreme Personality of Godhead, who is seated in\neveryone's heart as Paramatma. When the mind is misled by the\nexternal illusory energy, one becomes entangled in material activities. Therefore, as soon as one's mind is controlled through\none of the yoga systems, one is to be considered as having already\nreached the destination. One has to abide by superior dictation.\nWhen the mind is fixed on the superior nature, he has no al­\n\nLearning How to See God\n\n27\n\nBook knowledge without realization of the Supreme Truth is\nuseless. This is stated as follows:\n\natab sri-kr$1Ja-namtidi\nna bhaved grahyam indriyaib\nsevonmukhe hi jihvadau\nsvayam eva sphuraty adab\n\"No one can understand the transcendental nature of the name,\nform, quality, and pastimes of Sri Kr�Q.a through his materially\ncontaminated senses. Only when one becomes spiritually saturated by transcendental service to the Lord are the transcendental\nname, form,' quality, and pastimes of the Lord revealed to him.\"\n\n(Padma Pural)a)\n\nternative but to foliow the dictation of the Supreme. The mind\nmust admit some superior dictation and follow it. When the mind\n\nThere are men in the modes of goodness, passion, and ignorance, and to reclaim all these conditioned souls, there are eighteen Pural)as. Six Pural)as are meant for those in the mode of\ngoodness, six for those in the mode of passion, and six for those in\nthe mode of ignorance. The Padma Pural)a is written for those in\n\nis controlled, one automatically follows the dictation of the\nParamatma, or Supersoul. Because this transcendental position is\n\nthe mode of goodness. Because there are many different types of\nmen, there are many different Vedic rituals. In the Vedic\n\nat once achieved by one who is in Kr�Q.a consciousness, the devotee of the Lord is unaffected by the dualities of material existence-distress and happiness, cold and heat, etc. This state is\ncalled samadhi, or absorption in the Supreme.\n\nliteratures there are descriptions of rituals and ceremonies in\nwhich a goat may be sacrificed in the presence of the goddess Kali.\nThis is described in the Markal)f[eya Pural)a, but this Pural)a is\nmeant for the instruction of those in the mode of ignorance.\nIt is very difficult for one to give up his attachments all at once.\n\njfiana-vijfiana-trptatma\nkufa-stho vijitendriya�\nyukta ity ucyate yogi\nsama-lo${rasma-kaficana�\n\nIf one is addicted to meat-eating and is suddenly told that he must\nnot eat meat, he cannot do so. If one is attached to drinking liquor\nand is suddenly told that liquor is no good, he cannot accept this\nadvice. Therefore, in the Pural)as we find certain instructions that\nsay in essence, \"All right, if you want to eat meat, just worship the\ngoddess Kali and sacrifice a goat for her. Only then can you eat\nmeat. You cannot eat meat just by purchasing it from the butcher\nshop. No, there must be sacrifice or restriction.\" In order to\nsncrifice a goat to the goddess Kali, one must make arrangements\nfor a certain date and utilize certain paraphernalia. That type of\n\n\"A person is said to be established in self-realization and is called\n[or mystic] when he is fully satisfied by virtue of acquired\nknowledge and realization. Such a person is situated in transcendence and is self-controlled. He sees everything-whether it be\npebbles, stones, or gold-as the same.\" (Bg. 6.8)\na yogi\n\n", "The-Path-of-Perfection-SCAN#p0031": "28\n\nTHE PATH OF PERFECTION\n\npitjii, or worship, is allowed on the night of the dark moon, which\nmeans once a month. There are also certain mantras to be chanted\nwhen the goat is sacrificed. The goat is told, \"Your life is being\nsacrificed before the goddess Kali� you will therefore be immediately promoted to the human form.\" Generally, in order to\nattain the human form, a living entity has to pass through many\nspecies of life on the evolutionary scale, but if a goat is sacrificed\nto the goddess Kali, he is immediately promoted to the human\nform. The mantra also says, \"You have the right to kill this man\nwho is sacrificing you.\" The word miimsa indicates that in his next\nbirth, the goat will eat the flesh of the man who is presently\nsacrificing him. This in itself should bring the goat-eater to his\nsenses. He should consider, \"Why am I eating this flesh? Why am\nI doing this? I'll have to repay with my own flesh in another life.\"\nThe whole idea is to discourage one from eating meat.\nThus, because there are different types of men, there are eighteen Purii!Jas to guide them. The Vedic literatures are meant to\nredeem all men, not j ust a few. It is not that those who are meateaters or drunkards are rejected. A doctor accepts all patients, and\nhe prescribes different medicines according to the disease. It is not\nthat he gives the same medicine for all diseases or that he treats\njust one disease. No, he offers a specific type of medicine to\nwhomever comes, and the patient receives gradual treatment.\nHowever, the sattvic Purii!JaS like the Padma PuriiiJa are meant for\nthose in the mode of goodness, for those who immediately are\n\ncapable of worshiping the Supreme Personality of Godhead.\nIn Brahma-samhitii it is stated, isvarab paramab kr�IJab sac-cidiinanda-vigrahab: \"The supreme controller is Kr�Qa, who has an\neternal, blissful, spiritual body.\" This is the Vedic pronouncement, and we thus accept Sri K(�Qa as the Supreme Lord. Those\nwho are in the modes of passion and ignorance attempt to imagine\nthe form of God, and when they are confused, they say, \"Oh,\nthere is no personalGod.God is impersonal, or void.\" This is just\nthe result of frustration. Actually, God has His form. And why\nnot? According to the Vediinta-sittra, janmiidy asya yatab: \"The\nSupreme Absolute Truth is He from whom everything emanates.\" It is easy to see that we have different types of bodies, dif-\n\nLearning How to See God\n\n29\n\nferent types of forms. We must consider where these forms are\ncoming from. Where have these forms originated? We have to use\na little common sense. If God is not a person, how can His sons be\n\npersons? If your father is just a void, if he is not a person, how can\nyou be a person? If your father has no form, how can you have\nform? This is not very difficult� it is just a commonsense question.\nUnfortunately, because people are frustrated, they try to imagine\nsome form, or they conclude that because this material form is\ntemporary and troublesome, God must be formless. Indeed, because all forms in this material world must perish, God, of\nnecessity, must be formless.\nBrahma-samhitii specifically states that this conception is a\nmistake. lsvarab paramab kr�IJab sac-cid-iinanda-vigraha(l. God has\nform, but His form is sac-cid-iinanda-vigraha. Sat means \"eternal,\" cit means \"knowledge,\" and iinanda means \"pleasure.\"\nGod has form, but His form is eternal and is full of knowledge and\npleasure. We cannot compare His form to our form. Our form is\nneither eternal, full of pleasure, nor full of knowledge� therefore\nGod's form is different.\nAs soon as we speak of form, we think that form must be like\nours, and we therefore conclude that the eternal, all-knowing, and\nall-blissful God must be without form. This is not knowledge but\nthe result of imperfect speculation. According to Padma Purii!Ja,\nata(l sri-kr�IJa-niimiidi na bhaved griihyam indriyaib: \"One cannot\nunderstand the form, name, quality, or paraphernalia ofGod with\none's material senses.\" Since our senses are imperfect, we cannot\napeculate on Him who is supremely perfect. That is not possible.\nThen how is it possible to understand Him? Sevonmukhe hi\njlhviidau. By training and purifying our senses, we may come to\nunderstand and see God. Presently we are attempting to underatandGod with impure, imperfect senses. It is like someone with\ncataracts trying to see. Just because one has cataracts, he should\nnot conclude that there is nothing to be seen. Similarly, we cannot\npresently conceive of God's form, but once our cataracts are\nremoved, we can see. According to Brahma-samhitii, premiiifjanacchurita-bhakti-vilocanena santab sadaiva hrdaye�u vilokayanti:\n\"The devotees whose eyes are anointed with the ointment of love\n\n", "The-Path-of-Perfection-SCAN#p0032": "30\n\nTHE PATH OF PERFECTION\n\nof God can see God within their hearts twenty-four hours a day.\"\nPurification of the senses is what is required; then we can understand the name, form, qualities, and pastimes of God. Then we'll\nbe able to see God everywhere and in everything.\nThese matters are discussed thoroughly in the Vedic\nliteratures. For instance, it is said that although God has no hands\nor legs, He can accept whatever we offer (apiiTJi-piido javano\ngrhitii). It is also stated that although God has neither eyes nor\n\nears, He can see and hear everything. These are apparent contradictions, but they are meant to teach us an important lesson.\nWhen we speak of seeing, we think of material vision. Due to our\nmaterial conception, we think that the eyes of God must be like\nours.. Therefore, in order to remove these material conceptions,\n\nthe Vedic literatures say that God has no hands, legs, eyes, ears,\netc. God has eyes, but His vision is infinite. He can see in dark­\n\nness, and He can see everywhere at once; therefore He has different eyes. Similarly, God has ears and can hear. He may be in\nHis kingdom, millions and millions of miles away, but He can hear\n\nus whispering, because He is sitting within. We cannot avoid\nGod's seeing, hearing, or touching.\n\npatrarh pu�parh phalarh toyarh\nyo me bhaktyii prayacchati\ntad aharh bhakty-upahrtam\nasniimi prayatiitmana/:1\n\"If one offers Me with love and devotion a leaf, a flower, fruit, or\nwater, I will accept it.\" (Bg. 9.26) If God does not have senses,\nhow can He accept and eat the offerings thatare presented to\nHim? According to ritual, we are offering Kr�IJ.a food daily, and\nwe can see that the taste of this food is immediately changed. This\nis a practical example. God eats, but because He is full, He does\nnot eat like us. If I offer you a plate of food, you will eat it, and it\nwill be finished. God is not hungry, but He eats, and at the same\ntime, He leaves the food as it is, and thus it is transformed into\nprasiida, His mercy. PuriJasya pur1Jam iidiiya pur1Jam eviivasi�yate.\nGod is full, yet He accepts all the food that we offer. Still, the food\nremains as it is. He can eat with His eyes. As stated in Brahma-\n\nLearning How to See God\n\n31\n\nsarhhitii, angiini yasya sakalendriya-vrttimanti: \"Every sense of the\nLord's body has all the potencies of the other senses.\" Although\nwe can see with our eyes, we cannot eat with our eyes. The senses\nof God, however, being infinite, are different. Simply by looking\nat the food that is offered to Him, He eats it.\nThis may not be understood at the present moment; therefore\nthe Padma Puriil)a states that when one becomes spiritually saturated by rendering transcendental service to the Lord, the transcendental name, form, qualities, and pastimes of the Lord are\nrevealed. We cannot understand God by our own endeavor, but\nout of mercy God reveals Himself to us. If it is night, and you want\nto see the sun, you will have to wait for the sun to appear in the\nmorning. You cannot go outside with a big torch and say, \"Come\non, I will show you the sunlight.\" In the morning, when the sun\nrises of its own will, we can see it. Because our senses are imperfect, we cannot see God by our own endeavor. We have to\npurify our senses and wait for the time when God will be pleased\nto reveal Himself to us. That is the process. We cannot challenge\nGod. We canQOt say, \"0 my dear God, my dear Kr�IJ.a. Please\ncome. I want to see You.\" No, God is not our order supplier. He is\nnot our servant. When He is pleased, we will see Him; therefore\nthis Kr�IJ.a consciousness is a process by which we can please God\nso that He will reveal Himself to us.\nBecause people cannot see God, they readily accept anyone\nwho says, \"I am God.\" Because people have no conception of\nGod, they are eager to accept any rascal who comes along and\nproclaims himself to be God. People are fond of saying, \"I am\nsearching after the truth,\" but in order to search for the truth, we\nmust know what the truth is. Otherwise, how can we search it out?\nIf we want to purchase gold, we must at least theoretically know\nwhat gold is, otherwise we will be cheated. Consequently, having\nno conception of the truth or of God, people are being cheated by\nso many rascals who say, \"I am God.\" In a society of rascals, one\nrascal accepts another rascal as God, and this is all the result of\nrascaldom. But all this has nothing to do with God. One has to\nqualify himself to see and understand God, and that process of\nqualification is called K{$1J.a consciousness. Sevonmukhe hi\njihviidau svayam eva sphuraty adaf:z: by engaging ourselves in God's\n\n", "The-Path-of-Perfection-SCAN#p0033": "32\n\nTHE PATH OF PERFECTION\n\nservice, we become qualified to see God. Otherwise it is not possible. We may be great scientists or scholars, but our mundane\nscholarship will not help us see God.\nThis Bhagavad-gftd is the science of Kr�Qa consciousness, and\nin order to understand Kr�Qa, we must be fortunate enough to\nassociate with a person who is in pure Kr�Qa consciousness. We\ncannot understand Bhagavad-gftd simply by acquiring an M.A.,\nPh.D., or whatever. Bhagavad-gftd is a transcendental science, and\n\nit requires different senses in order to be understood. Our senses\nmust be purified by the rendering of service, not by the acquiring\nof academic degrees. There are many Ph.D.'s, many scholars, who\ncannot understand Kr�Qa. Therefore Kr�Qa appears in the material\nworld. Although He is unborn (ajo 'pi sann avyaydtmd), He comes\nto reveal Himself to us.\n\nThus Kr�Qa is realized by the grace of Kr�Qa or by the grace of a\nKr�Q.a conscious person who has realized Kr�Qa by the grace of\nKr�Q.a. We cannot understand Him through academic knowledge.\nWe can only understand Kr�Qa by acquiring the grace of Kr�Q.a.\nOnce we acquire His grace, we can see Him, talk with Him-do\nwhatever we desire. It is not that Kr�Q.a is a void. He is a person,\nthe Supreme Person, and we can have a relationship with Him.\nThat is the Vedic injunction. Nityo nitydndm cetanas cetandndm:\nWe are all eternal persons, and God is the supreme eternal person.\" We are all eternal, and God is the supreme eternal.\nPresently, because we are encaged within these bodies, we are experiencing birth and death, but actually we are beyond birth and\ndeath. We are eternal spirit souls, but accOrding to our work and\ndesires, we are transmigrating from one body to another. It is explained in the Second Chapter of Bhagavad-gftd (2.20),\n..\n\nna jdyate mriyate vd kaddcirtndyam bhiitvd bhavitd vd na bhiiyaf:l\najo nityaf:/ sdsvato 'yam purd!JO\nna hanyate hanyamdne sarfre\n.. For the soul there is never birth nor death. Nor, having once\nbeen, does he ever cease to be. He is unborn, eternal, ever-\n\nLearning How to See God\n\n33\n\nexisting, undying, and primeval. He is not slain when the body is\nslain.\"\nJust as God is eternal, we are also eternal, and when we\nestablish our eternal relationship with the supreme, complete\neternal, we realize our eternality. Nityo nitydndm cetanas cetandndm. God is the supreme living entity among all living entities,\nthe supreme eternal among all eternals. By Kr�Qa consciousness,\nby purification of the senses, this knowledge will be realized, and\nwe will come to see God.\nA Kr�Qa conscious person has realized knowledge, by the grace\nof Kt�Qa, because he is satisfied with pure devotional service. By\nrealized knowledge, one becomes perfect. By transcendental\nknowledge one can remain steady in his convictions, but by mere\nacademic knowledge one can be easily deluded and confused by\napparent contradictions. It is the realized soul who is actually selfcontrolled, because he is surrendered to Kr�Q.a. He is transcendental because he has nothing to do with mundane scholarship.\nFor him, mundane scholarship and mental speculation, which\nmay be as good as gold to others, are of no greater value than pebbles or stones.\nEven if one is illiterate, he can realize God simply by engaging\nhimself in submissive, transcendental loving service. God is not\nsubjected to any material condition. He is supreme spirit, and the\nprocess of realizing Him is also beyond material considerations.\nTherefore, one may be a very learned scholar and still not be able\nto understand God. One should not think that because he is very\npoor he cannot realize God� nor should one think that he can\nrealize God just because he is very rich. God may be understood\nby an uneducated person and misunderstood by one with great\neducation. The understanding of God, like God Himself, is unconditional (apratihata).\nIn Srfmad-Bhiigavatam (1.2.6) it is stated,\n\nsa vai pumsiim paro dharmo\nyato bhaktir adhok�aje\nahaituky apratihatd\nyaydtmd suprasfdati\n\n", "The-Path-of-Perfection-SCAN#p0034": "34\n\nTHE PATH OF PERFECTION\n\n\"The supreme occupation (dharma) for all humanity is that by\nwhich men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and\nuninterrupted to completely satisfy the self.\" Cultivation of love\nof God: that is the definition of first-class religion. Just as there are\nthree gutzas, or three qualities, in the material world, there are\nvarious religions, each situated in one of the three modes. We are\nnot, however, concerned with analyzing these religious conceptions. For us, the purpose of religion is to understand God and to\nlearn how to love God. That is the real purpose of any first-class\nreligious system. If a religion does not teach love of God, it is useless. One may follow his religious principles very carefully, but if\none does not possess love of God, his religion is null and void. According to Srimad-Bhiigavatam (1.2.6) real religion must be\nahaituki and apratihatii: without selfish motivation and without\nimpediment. By practicing such a religion, we will become happy\nin all respects.\nSa vai purhsiirii paro dharmo yato bhaktir adhok�aje. Another\nname for God is adhok�ja, which means \"one who cannot be\nseen by materialistic attempts.\" That is to say that God conquers\nall our attempts to see Him materially. The word ak�aja refers to\nexperimental knowledge, and adha/:1 means \"unreachable.\" So\n-God cannot be reached through experimental knowledge. We\nhave to learn to contact Him in a different way: through submissive hearing and the rendering of transcendental loving\nservice.\nTrue religion teaches causeless love of God. It does not say, \"I\nlove God because He supplies me nice objects for my sense gratification.\" That is not love. God is great, God is our eternal father,\nand it is our duty to love Him. There is no question of barter or exchange. We should not think, \"Oh, God gives me my daily bread;\ntherefore I love God.\" God gives daily bread even to the cats and\ndogs. Since He is the father of everyone, He is supplying everyone\nfood. So loving God for daily bread is not love. Love is without\nreason. Even if God does not supply us our daily bread, we should\nlove Him. That is true love. As Caitanya Mahaprabhu said, iisli�ya\nvii piida-ratiirh pina�.tu miim adarsaniin marma-hatiirh karotu vii: 1\n..\n\nLlarning How to See God\n\n35\n\nknow no one butKr�Q.a as my Lord, and He shall remain so even if\nHe handles me roughly by His embrace or makes me brokenhearted by not being present before me. He is completely free to\ndo anything and everything, for He is always my worshipful Lord,\nunconditionally.\" That is the sentiment of one who is established\nIn pure love of God. When we attain that stage of love of God, we\nWill find that everything is full of pleasure; God is full of pleasure,\nand we also are full of pleasure.\nsuhrn-mitriiry-udiisinamadhyastha-dve�a-bandhu�u\nsiidhu�v api ca piipe�u\nsama-buddhir visi�yate\n\n\"A person is said to be still further advanced when he regards\nall-the honest well-wisher, friends and enemies, the envious, the\npious, the sinner, and those who are indifferent and impartialwith an equal mind.\" (Bg. 6.9) This is a sign of real spiritual advancement. In this material world we are considering people\nfriends and enemies on the bodily platform-that is, on the basis\nof sense gratification. If one gratifies our senses, he is our friend,\nand if he doesn't, he is our enemy. However, once we have\nrealized God, or the Absolute Truth, there are no such material\nconsiderations.\nIn this material world, all conditioned souls are under illusion.\nA doctor treats all patients, and although a patient may be\ndelirious and insult the doctor, the doctor does not refuse to treat\nhim. He still administers the medicine that is required. As Lord\nJesus Christ said, we should hate the sin, not the sinner. That is a\nvery nice statement, because the sinner is under illusion. He is\nmad. If we hate him, how can we deliver him? Therefore, those\nwho are advanced devotees, who are really servants of God, do\nnot hate anyone. When Lord Jesus Christ was being crucified, he\nuid, \"My God, forgive them. They know not what they do.\" This.\nII the proper attitude of an advanced devotee. He understands that\nthe conditioned souls cannot be hated, because they have become\nmad due to their materialistic way of thinking. In this Kr�Q.a\n\n", "The-Path-of-Perfection-SCAN#p0035": "36\n\nTHE PATH OF PERFECTION\n\n37\n\nLearning How to See God\n\nconsciousness movement, there is no question of hating anyone.\nEveryone is welcomed to come and chant Hare Kf$r;ta, take kmz aprasada, listen to the philosophy of Bhagavad-gita, and try to rectify material, condition,ed life. This is the essential program of\nKr�r;ta consciousness. Therefore, Lord Caitanya Mahaprabhu said,\n\nlng alone\" means that we should not live with those who are not\nKr�r:t a conscious. Ideally, this means that one should live in a\nsecluded place, like a forest or a jungle, but in this age such a\nsecluded place is very difficult to find. Therefore \"secluded place\"\nrefers to that place where God consciousness is taught.\nThe transcendentalist should also carefully control his mind,\n\nyare dekha; tare kaha 'kmJa '-upadesa\namtira tijiitiya guru haiia tara' ei desa\n\nand this means fixing the mind on the Supreme Self, or Kr$Qa. As\nexplained before, Kr�r:ta is just like the sun, and if the mind is\nfixed on Him, there is no question of darkness. If Kr�r:ta is always\non our minds, maya, or illusion, can never enter. This is the process of concentration.\nThe transcendentalist should also be free from desires and feelings of possessiveness. People are materially diseased because\nthey desire things and want to possess them. We desire that which\nwe do not have, and we lament for that which we have lost.\nBrahma-bhiitafz prasanntitmti. One who is actually God conscious\ndoes not desire material possessions. He has only one desire-to\nserve Kr�r;ta. It is not possible to give up desire, but it is possible to\npurify our desires. It is the nature of the living entity to have some\nd esire, but in the conditioned state, one's desire is contaminated.\nConditioned, one thinks, 1 desire to satisfy my senses by material possession.\" Purified desire is desire for Kr�r;ta, and if we\ndesire Kr�r;ta, desires for material possessions will automatically\nvanish.\n\n\"Instruct everyone to follow the orders of Lord Sri Kf$r;ta as they\nare given in Bhagavad-gitti and Srimad-Bhagavatam. In this way\nbecome a spiritual master and try to liberate everyone in this\nland.\" (Cc. Madhya1.128)\n\nyogi yujfjita satatam\ntitmtinarh rahasi sthitafz\nekaki yata-cittatma\nnirasir aparigrahatz\n\"A transcendentalist should always try to concentrate his mind on\nthe Supreme Self; he should live alone in a secluded place and\nshould always carefully control his mind. He should be free from\n.desires and feelings of possessiveness.\" (Bg. 6.10)\nIn this chapter, in which the Lord is teaching the principles of\nthe yoga system, He here points out that a transcendentalist\nshould always try to concentrate his mind on the Supreme Self.\n\"The Supreme Selr' refers to Kf$r;ta, the Supreme Lord. As ex­\n\n..\n\nsucau dese prati�{hapya\nsthiram tisanam atmanatz\nntity-ucchritarh ntiti-nicQrh\ncailajina-kusottaram\n\nplained before (nityo nityanarh cetanas cetananam), God is the\nsupreme eternal, the supreme living entity, the Supreme Self; The\npurpose of the entire yoga system is to concentrate the mind on\nthis Supreme Self. We are not the Supreme Self. That should be\nunderstood. The Supreme Self is God. This is dvaita-vtida­\n\ntatraiktigrarh manatz krtva\nyata-cittendriya-kriyatz\nupavisyasane yuiijytid\nyogam atma-visuddhaye\n\nduality. Duality means that God is different from me. He is\nsupreme, and I am subordinate. He is great, and I am small. He is\ninfinite, and I am infinitesimal. This is the relationship between\nourselves and God as we should understand it. Because we are infinitesimal, we should concentrate our mind on the infinite\nSupreme Self. In order to do this, we should live alone, and \"liv-\n\n\"To practice yoga, one should go to a secluded place and should\nlay kuia grass on the ground and then cover it with a deerskin and\na soft cloth. The seat should neither be too high nor too low and\n\n�\n\n", "The-Path-of-Perfection-SCAN#p0036": "38\n\nLearning How to See God\n\nTHE PATH OF PERFECTION\n\n39\n\nshould be situated in a sacred place. The yogi should then sit on it\n\n\"In this age of quarrel and hypocrisy, the only means of\n\nvery firmly and should practice yoga by controlling the mind and\n\ndeliverance is chanting the holy name of the Lord. There is no\n\nthe senses, purifying the heart, and fixing the mind on one point.\"\n\nother way. There is no other way. There is no other way.\"\nThis is the solution, the grand gift of Caitanya Mahaprabhu. In\n\n(Bg. 6.11-12) In these verses it is emphasized how and where one\nshould sit. In the United States and other Western countries,\n\nthis age, other yoga practices are not feasible, but this practice is so\n\nthere are many so-called yoga societies, but they do not practice\n\nsimple and universal that even a child can take to it.\n\nyoga according to these prescriptions. \"A sacred place\" refers to a\nplace of pilgrimage. In India, the yogis, the transcendentalists, or\ndevotees, all leave home and reside in sacred places such as\nPrayaga, Mathura, Vrndavana, Hr�ikesa, and Hardwar and in\nsolitude practice yoga where the sacred rivers like the Yamuna and\nthe Ganges flow. So how is this possible in this age? How many\npeople are prepared to find such a sacred place? In order to earn\none's livelihood, one has to live in a congested city. There is no\nquestion of finding a sacred place, but for the practice of yoga, that\nis the first prerequisite.\nTherefore in this bhakti-yoga system, the temple is considered\nthe sacred place. The temple is nirgu�a-transcendental. According to the Vedas, a city is in the mode of passion, and a forest is in\nthe mode of goodness. The temple, however, is transcendental. If\nyou live in a city or town, you live in a place where passion is predominant, and if you want to escape this, you may go to a forest, a\nplace of goodness. God's temple, however, is above passion and\ngoodness� therefore the temple of Kr�Q.a is the only secluded place\nfor this age. In this age, it is not possible to retreat to a forest� nor\nis it useful to make a show of practicing yoga in so-called yoga\nsocieties and at the same time engage in nonsense.\nTherefore, in the Brhan-naradiya Pura�a it is said that in Kaliyuga, when people are generally short-lived slow in spiritual\nrealization, and always disturbed by various anxieties, the best\nmeans of spiritual realization is chanting the holy names of the\nLord.\nharer nama harer nama\nharer namaiva kevalam\nkalau nasty eva nasty eva\nnasty eva gatir anyatha\n\n�'\n\n", "The-Path-of-Perfection-SCAN#p0037": "CHAPTER FOUR\n\nModeration in Yoga\nIn this Sixth Chapter of Bhagavad-gitii, the system of siitikhyayoga, which is the meditational a�!iitiga-yoga system, is emphasized. Jiiiina-yoga emphasizes the philosophical process of\nanalysis by which we determine what is Brahman and what is not\nBrahman. This process is known as the neti neti process, or \"not\nthis, not that.\" In the beginning of the Vediinta-sutra it is stated,\njanmiidy asya yatab: \"The Supreme Brahman, the Absolute\nTruth, is He from whom everything emanates.\" This is a hint, and\nfrom this we must try to understand the nature of the Supreme\nBrahman, from whom everything is emanating. The nature of that\nAbsolute Truth is explained in detail in Srimad-Bhiigavatam.\nIn the first verse of Srimad-Bhiigavatam it is stated,\nom namo bhagavate viisudeviiya\njanmiidy asya yato 'nvayiid itaratas ciirthe�v abhijiiab svarii!\ntene brahma hrdii ya iidi-kavaye muhyanti yat surayab\ntejo-viiri-mrdiim yathii vinimayo yarra tri-sargo 'mr�ii\ndhiimnii svena sadii nirasta-kuhakam satyam param dhimahi\n\"0 my Lord, Sri Kr!?Q.a, son of Vasudeva, 0 all-pervading Personality of Godhead, I offer my respectful obeisances unto You. I\nmeditate upon Lord Sri Kr!?Q.a because He is the Absolute Truth\nand the primeval cause of all causes of the creation, sustenance,\nand destruction of the manifested universes. He is directly and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It is He only who first\nimparted the Vedic knowledge unto the heart of Brahmaji, the\n\n41\n\n�\n\n", "The-Path-of-Perfection-SCAN#p0038": "42\n\nTHE PATH OF PERFECTION\n\nModeration in Yoga\n\n43\n\noriginal living being. By Him even the great sages and demigods\n\ning. By the jflana-yoga system, one attempts to understand the\n\nare placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested\n\nnature of the Absolute Truth in a philosophical way. In the bhaktiyoga system, the target is the same. The methodology, however, is\nsomewhat different. Whereas thejflaniattempts to concentrate his\n\nby the reactions of the three modes of nature, appear factual, although they are unreal. I therefore meditate upon Him, Lord S ri\nKr�I)a, who is eternally existent in the transcendental abode.\nwhich is forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth.\"\nThus from the very beginning of Srimad-Bhagavatam the Absolute Truth is proclaimed to be cognizant. He is not dead or void.\nAnd what is the nature of His cognizance? Anvaytid itaratas\ncarthe�u: \"He is directly and indirectly cognizant of all manifesta­\n\nmind philosophically on the Supreme, the bhakta simply engages\nhimself in the service of the Supreme Lord, and the Lord reveals\nHimself. The jflana method is called the ascending process� and\nthe bhakti method is called the descending process. If we are in the\ndarkness of night, we may attempt to attain the sunlight by\nascending in a powerful rocket. According to the descending process, however, we simply await the sunrise, and then we understand immediately.\nThrough the ascending process, we attempt to reach the\nSupreme through our own endeavor, through the process of induction. By induction, we may attempt to find out whether man is\nmortal by studying thousands of men, trying to see whether they\nare mortal or immortal. This, of course, will take a great deal of\ntime. If, however, I accept from superior authority the fact that all\nmen are mortal, my knowledge is complete and immediate. Thus\nit is stated in Srimad-Bhagavatam (10.14.29 ) , \"My dear Lord, a\nperson who has received a little favor from You can understand\n\ntions..\" To a limited degree, each and every living entity is cognizant, but we are not completely cognizant. I may claim, \"This is\nmy head,\" but if someone asks me, \"Do you know how many\nhairs are on your head?\" I will not be able to reply. Of course, this\nkind of knowledge is not transcendental, but in Srimad­\n\nBhagavatam it is stated that the Supreme Absolute Truth knows\neverything, directly and indirectly. I may know that I am eating,\nbut I do not know the intricacies of the eating process-how my\nbody is exactly assimilating food, how the blood is passing through\n\nYou very quickly. But those who are trying to understand You by\nthe ascending process may go on speculating for millions of years\nand still never understand You.\"\nBy mental speculation, one is more likely to simply reach a\n\nmy veins, etc. I am cognizant that my body is functioning, but I do\nnot know how these processes are working perfectly and all at\nonce. This is because my knowledge is limited.\nBy definition, God is He who knows everything. He knows\nwhat is going on in every corner of His creation; therefore,\nfrom the very beginning, Srimad-Bhagavatam explains that the\nSupreme Truth from whom everything is emanating is supremely\ncognizant (abhijfla/:1). One may ask, \"If the Absolute Truth is so\npowerful, wise, and cognizant, He must have attained this knowledge from some similar being.\" This is not the case. If He attains\nHis knowledge from someone else, He is not God. Svara{. He is\nindependent, and His knowledge is automatically there.\nSrimad-Bhagavatam is the supreme combination of both the\njflana- and bhakti-yoga systems, because it analyzes in detail the\nnature of that Supreme Being from whom everything is emanat-\n\npoint of frustration and confusion and conclude, \"Oh, God is\nzero.\" But if God is zero, how are so many figures emanating from\nHim? As the Vedanta says (janmtidy asya yata/:1), \"Everything is\ngenerating from the Supreme.\" Therefore the Supreme cannot be\nzero. We have to study how so many forms, so many infinite living entities, are being generated from the Supreme. This is also\n\nexplained in the Vedanta-sutra, which is the study of ultimate\nknowledge. The word veda means \"knowledge,\" and anta means\n\"ultimate.\" Ultimate knowledge is knowledge of the Supreme\nLord.\nSo how is it possible to understand the form of Kr�Qa? If it is\nstated that God does not have eyes, limbs, and senses like ours,\n\n•\n\n", "The-Path-of-Perfection-SCAN#p0039": "44\n\nTHE PATH OF PERFECTION\n\n45\n\nModeration in Yoga\n\nhow are we to understand His transcendental senses, His transcendental form? This is not possible by mental speculation. We\n\nIt is not possible to have bhakti without Vi�Qu. Kr�r:ta is the\n\nsimply have to serve Him, and then He will reveal Himself to us.\nAs Kr�r:ta Himself states in the Tenth Chapter of Bhagavad-giui\n\noriginal form of Vi�QU (kr�IJas tu bhagavan svayam: \"Kr�r:ta is the\noriginal form of the Supreme Personality of Godhead\" ) . If we but\n\nkirtanam vi�IJ0/:1. Everything is Vi�·Qu, and meditation is on Vi�Qu.\n\n(10.11),\n\nfollow this bhakti-yoga process, we should be able to understand\nthe Supreme, and all doubts should be removed.\nThe a�!iiliga-yoga process is outlined very specifically in the\n\nte�iim eviinukampiirtham\naham ajfiiina-jam tama/:1\nnasayamy atma-bhiiva-stho\njfiana-dfpena bhiisvatii\n\nSixth Chapter of Bhagavad-gita (6.13-14):\n\nsamarit kaya-siro-grivarit\ndharayann aca/am sthira/:1\nsamprek�ya nasikiigram svarit\ndisas canavalokayan\n\n\"Out of compassion for them, I, dwelling in their hearts, destroy\nwith the shining lamp of knowledge the darkness born of ignorance.\" Kr�Qa is within us, and when we are sincerely searching\nfor Him by the devotional process, He will reveal Himself.\nAgain, as stated in the Eighteenth Chapter of Bhagavad-gita\n\nprasantiitma vigata-bhir\nbrahmacari-vrate sthita/:1\nmana/:! sarityamya mac-citto\nyukta asita mat-para/:1\n\n(18.55),\n\nbhaktya mam abhijiinati\nyiivan yas casmi tattvata/:1\ntato miim tattvato jfiiitvii\nvisate tad-anantaram\n\n\"One should hold one's body, neck, and head erect in a straight\nline and stare steadily at the tip of the nose. Thus, with an unagitated, subdued mind, devoid of fear, completely free from sex\nlife, one should meditate upon Me within the heart and make Me\n\n\"One can understand the Supreme Personality as He is only by\ndevotional service. And when one is in full consciousness of the\n\nthe ultimate goal of life.\" Yoga does not mean going to some class,\npaying some money, engaging in gymnastics, and then returning\n\nSupreme Lord by such devotion, he can enter into the kingdom of\nGod.\" Thus God has to be understood by this process of bhakti­\n\nhome to drink, smoke, and engage in sex. Such yoga is practiced\n\nsmara(lam pada-sevanam arcanam vandanam diisyam. There are\nnine different processes in the bhakti-yoga system. By vandanam,\nwe offer prayers, and that is also bhakti. Srava(lam is hearing about\nKr�r:ta from Bhagavad-gitii, Srimad-Bhiigavatam, and other sastras.\n\nby societies of the cheaters and the cheated. The authoritative\nyoga system is here outlined by the supreme authority, Sri Kr�Qa\nHimself. Is there a better yogi than Kr�Qa, the Supreme Personality of Godhead? First of all, one has to go alone to a holy\nplace and sit in a straight line, holding one's body, neck, and head\nerect, and stare steadily at the tip of the nose. Why is this? This is\na method to help concentrate one's mind. That's all. The real purpose of yoga, however, is to keep oneself always aware that Lord\nKf�Qa is within.\n\nKirtanam is chanting about His glories, chanting the Hare Kr�r:ta\nmantra. This is the beginning of the bhakti-yoga process. Srava(lam\n\ntip of one's nose is that one will fall asleep. I have seen many\n\nyoga, which is the process of srava(lam kirtanam vi�(lo/:1 hearing\nand chanting about Vi�Qu. This is the beginning of the bhakti-yoga\n-\n\nprocess. If we but hear sincerely and submissively, we will\nunderstand. Kr�r:ta will reveal Himself. Srava(lam kirtanam vi�(lo/:1\n\nOne of the dangers of sitting in meditation and staring at the\n\n•\n\n", "The-Path-of-Perfection-SCAN#p0040": "46\n\nTHE PATH OF PERFECTION\n\nModeration in YcJ.t:a\n\nthat he was able to lead his country and drive the British from\n\nso-called meditators sitting like this and snoring. As soon as one\n\ncloses his eyes, it is natural to feel sleepy� therefore it is recom­\n\nmended that the eyes are half closed. Thus it is said that one\n\nshould look at the tip of his nose. With one's sight thus concen­\n\ntrated, the mind should be subdued and unagitated. In India, the\n\nyogi often goes to a jungle to practice such meditation in solitude.\nBut in a jungle, the yogi may think, \"Maybe some tiger or snake is\ncoming. What is that noise?\" In this way, his mind may be agitated� therefore it is especially stated that the yogi must be\n\"devoid of fear.\" A deerskin is especially recommended as a\nyoga-dsana, because it contains a chemical property that repels\nsnakes� thus the yogi will not be disturbed by serpents. Whatever\nthe case-serpents, tigers, or lions-one can be truly fearless only\nwhen he is established in Kr�t:ta consciousness. Due to perverted\nmemory, the conditioned soul is naturally fearful. Fear is due to\nforgetting one's eternal relationship with Kr�t:ta. According to\nSrimad-Bhdgavatam 01.2.37): bhayarh dvitfydbhinivesata/:1 sydd\nisdd apetasya viparyayo 'smrti/:1. Kr�t:ta consciousness provides the\nonly true basis for fearlessness� therefore perfect practice of yoga\nis not possible for one who is not Kr�t:ta conscious.\nThe yogi must also be \"completely free from sex life.\" If one\nindulges in sex, he cannot concentrate� therefore brahmacarya,\ncomplete celibacy, is recommended to make the mind steady. By\npracticing celibacy, one cultivates determination. One modern example of such determination is that of Mahatma Gandhi, who was\ndetermined to resist the powerful British empire by means of nonviolence. At this time, India was dependent on the British, and the\n\n47\n\nt\nt\n\nIndia.\nThus, refraining from sex enables one to be very determined\nand powerful. It is not necessary to do anything else. This is a\n\nsecret people are not aware of. If you want to do something with\ndetermination, you have to refrain from sex. Regardless of the\nprocess- be it ha{ha-yo.�:a. bhakti-yoga, jiiana-yoga, or whateversex indulgence is not allowed. Sex is allowed only for house­\n\nholders who want to beget good children and raise them in Kr�t:ta\nconsciousness. Sex is not meant for sense enjoyment, although\nenjoyment is there by nature. Unless there is some enjoyment,\n\nwhy should one assume the responsibility of begetting children?\nThat is the secret of nature's gift, but we should not take advan­\n\ntage of it. These are the secrets of life. By taking advantage and indulging in sex life, we are simply wasting our time. If one tells you\n\nthat you can indulge in sex as much as you like and at the same\ntime become a yogi, he is cheating you. If some so-called guru tells\n\nyou to give him money in exchange for some mantra and that you\ncan go on and engage in all kinds of nonsense, he is just cheating\nyou. Because we want something sublime and yet want it cheaply,\n\nwe put ourselves in a position to be cheated. This means that we\nactually want to be cheated. If we want something valuable, we\nmust pay for it. We cannot expect to walk into a jewelry store and\ndemand the most valuable jewel for a mere ten cents. No, we must\n\npay a great deal. Similarly, if we want perfection in yoga, we have\nto pay by abstaining from sex. Perfection in yoga is not something\nchildish, and Bhagavad-gitainstructs us that if we try to make yoga\ninto something childish, we will be cheated. There are many\n\npeople had no weapons. The Britishers, being more powerful,\neasily cut down whatever violent revolutions the people attempted. Therefore Gandhi resorted to nonviolence, noncoopera­\n\ncheaters awaiting us, waiting to take our money, giving us nothing,\nand then leaving. But according to Sri Kr�t:ta's authoritative statement in Bhagavad-gitd, one must be \"completely free from sex\n\ntion. \"I shall not fight with the Britishers,\" he declared, \"and\neven if they react with violence, I shall remain nonviolent. In this\n\nlife.\" Being free from sex, one should \"meditate upon Me within\nthe heart and make Me the ultimate goal of life.\" This is real\n\nway the world will sympathize with us.\" Such a policy required a\ngreat amount of determination, and Gandhi's determination was\n\nmeditation.\nKr�t:ta does not recommend meditation on the void. He\nspecifically states, \"meditate upon Me.\" The vi�IJu-murti is situated in one's heart, and meditation upon Him is the object of yoga .\n\nvery strong because he was a brahmacdri. Although he had\nchildren and a wife, he renounced sex at the age of thirty-six. It\n\nwas this sexual renunciation that enabled him to be so determined\n\n•\n\n", "The-Path-of-Perfection-SCAN#p0041": "THE PATH OF PERFECTION\n\n48\n\nModeration in Yoga\n\n49\n\ntion of material activities. Nirvo!Ja does not refer to void, but to\n\nThis is the sotikhya-yoga system, as first practiced by Lord\nKapiladeva, an incarnation of God. By sitting straight, staring\n\nputting an end to materialistic activities. Unless one puts an end to\n\nsteadily at the tip of one's nose, subduing one's mind, and abstaining from sex, one may be able to concentrate the mind on the\n\nthem, there is no question of peace. When Hirar:tyakasipu asked\nhis five-year-old son Prahlada Maharaja, \"My dear boy, what is\n\nvi$1JU-miirti situated within the heart. When we refer to the Vi�r:tu\nform, or visnu-miirti, we refer to Sri Krsna.\n...\n\nreplied, tat sodhu manye 'sura-varya dehinom sada samudvigna­\n\n.\n\nthe best thing you have thus far learned?\" Prahlada immediately\n\n.\n\ndhiyom asad-grahot: \"My dear father, 0 greatest of the demons,\n\nIn this K��r:ta consciousness movement we are meditating\ndirectly on Sri K��r:ta. This is a process of practical meditation. The\n\nmaterialistic people are always full of anxiety because they have\n\nmembers of this movement are concentrating their minds on\nK��r:ta, regardless of their particular occupation. One may be work­\n\naccepted as real that which is nonpermanent.\" The word asad­\n\ning in the garden and digging in the earth, but he is thinking, \"I\n\nhankering to capture or possess something that is nonpermanent.\n\ngrahat is important because it indicates that materialists are always\nHistory affords us many examples. Mr. Kennedy was a very rich\n\nam cultivating beautiful roses to offer to K��r:ta.\" One may be\n\nman who wanted to become President, and he spent a great deal\n\ncooking in the kitchen, but he is always thinking, \"I am preparing\npalatable food to be offered to K��r:ta.\" Similarly, chanting and\n\nof money to attain that elevated position. Yet although he had a\n\ndancing in the temple are forms of meditating on K��r:ta. Thus the\nboys and girls in this Society for K��r:ta consciousness are perfect\nyogis because they are meditating on Kr�r:ta twenty-four hours a\n\nnice wife, children, and the presidency, everything was finished\n\nday. We are teaching the perfect yoga system, not according to our\npersonal whims but according to the authority of Bhagavad-gito.\n\ndo not come to their senses and realize, \"I am permanent.\n\nNothing is concocted or manufactured. The verses of Bhagavadgito are there for all to see. The activities of the bhakti-yogis in this\n\nnonpermanent?\"\n\nwithin a second. In the material world, people are always trying to\ncapture something that is nonpermanent. Unfortunately, people\nI am spirit soul. Why am I hankering after something that is\nWe are always busy acquiring comforts for this body without\n\nconsidering that today, tomorrow, or in a hundred years this body\nwill be finished. As far as the real \"I\" is concerned, \"I am spirit\nsoul. I have no birth. I have no death. What, then, is my proper\n\nmovement are so molded that the practitioners cannot help but\nthink of Kr�r:ta at all times. \"Meditate upon Me within the heart,\nand make Me the ultimate goal of life,\" Sri K��r:ta says.This is the\n\nfunction?\" When we act on the material platform, we are engaged\nin bodily functions; therefore Prahlada Maharaja says that people\nare anxious because all their activities are targeted to capturing\n\nperfect yoga system, and one who practices it prepares himself to\nbe transferred to Kr�r:taloka.\n\nand possessing something nonpermanent. All living entitiesmen, beasts, birds, or whatever-are always full of anxiety, and\nthis is the material disease. If we are always full of anxiety, how\ncan we attain peace? People may live in a very nice house, but out\nfront they place signs saying, \"Beware of Dog,\" or \"No\nTrespassers.\" This means that although they are living comfortably, they are anxious that someone will come and molest them.\n\nyufijann evam sadotmanam\nyogi niyata-monasa/:t\nsontim nirVOIJa-paramom\nmat-samsthom adhigacchati\n\"Thus practicing control of the body, mind, and activities, the\nmystic transcendentalist attains to the kingdom of God [or the\nabode of Kr�r:ta] by cessation of material existence.\" (Bg. 6.15)\n\nSitting in an office and earning a very good salary, a man is always\nthinking, \"Oh, I hope I don't lose this position.\" The American\nnation is very rich, but because of this, it has to maintain a great\n\nIt is stated in Sanskrit in this verse, sontim nirvo!Ja-paramom;\nthat is, one attains peace through nirvo!Ja-paramam, or the cessa-\n\n....\n\n1\n'I\n\n�':1�\n\n", "The-Path-of-Perfection-SCAN#p0042": "50\n\nTHE PATH OF PERFECTION\n\n51\n\nModeration in Yoga\n\ndefense force. So who is free from anxiety? The conclusion is that\nif we want peace without anxiety, we have to come to Kr�Qa consciousness. There is no alternative.\nIn order to attain peace, we must meditate on Kr�Qa, and by\nmeditating on Kr�Qa, we can control the body. The first part of the\nbody to control is the tongue, and the next part is the genital.\n\noverweight, heart attacks, etc., and those who eat insufficiently\nsuffer from tuberculosis. Therefore moderation is required, and\nmoderation in eating means that we eat only what is needed to\nkeep body and soul together. If we eat more than we need or less,\nwe will become diseased. All this is explained in the following\nverses:\n\nWhen these are controlled, everything is controlled. The tongue is\ncontrolled by chanting and eating km�a-prasada. As soon as the\n\nntity-asnatas tu yogo 'sti\nna caikantam anasnata/:1\nna cati-svapna-silasya\njagrato naiva caTjuna\n\ntongue is controlled, the stomach is controlled, and next the\ngenitals are controlled. Actually, controlling the body and mind is\na very simple process. When the mind is fixed on Kr�Qa and has\nno other engagement, it is automatically controlled. Activities\nshoul� always be centered on working for Kr�Qa-gardening, typing, cooking, cleaning, whatever. By engaging the body, mind,\n\n\"There is no possibility of one's becoming a yogi, 0 Arjuna, if one\neats too much, or eats too little, sleeps too much, or does not sleep\nenough.\" (Bg. 6.16)\n\nand activities in the service of Kr�Qa, one attains the supreme nirVti!Ja, which abides in Kt�Qa. Everything is in Kt�l)a� therefore we\ncannot find peace outside Kr�Qa conscious activities.\nThe ultimate goal of yoga is thus clearly explained. Yoga is not\nmeant for attaining any kind of material facility� it is to enable the\ncessation of all material existence. As long as we require some material facilities, we will get them. But these facilities will not solve\n\nyuktahara-vihcirasya\nyukta-Ce$tasya karmasu\nyukta-svapnavabodhasya\nyogo bhavati du/:lkha-ha\n\"He who is temperate in his habits of eating, sleeping, working,\nand recreation can mitigate all material pains by practicing the\nyoga system.\" (Bg. 6.17) It is not that we are to starve ourselves.\nThe body must be kept fit for any practice� therefore eating is required, and according to our program, we eat only kr$1Ja-prasada.\n\nthe problems of life. I have traveled throughout the world, and it\nis my opinion that American boys and girls have the best material\nfacilities, but does this mean that they have attained peace? Can\nanyone say, \"Yes, I am completely peaceful\"? If this is so, why\nare American youngsters so frustrated and confused?\nAs long as we practice yoga in order to attain some material\nfacility, there will be no question of peace. Yoga should only be\npracticed in order to understand Kt�l)a. Yoga is meant for the reestablishment of our lost relationship with Kr�Qa. Generally, one\njoins a yoga society in order to improve his health, to reduce fat.\nPeople in rich nations eat more, become fat, and then pay exorbitant prices to so-called yoga instructors in order to reduce. People\ntry to reduce by all these artificial gymnastics� they do not understand that if they just eat vegetables or fruits and grains, they will\nnever get fat. People get fat because they eat voraciously, because\nthey eat meat. People who eat voraciously suffer from diabetes,\n\nIf you can comfortably eat ten pounds of food a day, then eat it,\nbut if you try to eat ten pounds out of greed or avarice, you will\nsuffer.\nSo in the practice of Kt�l)a consciousness, all these activities\nare present, but they are spiritualized. The cessation of material\nexistence does not mean entering into \"the void,\" which is only a\nmyth. There is no void anywhere within the creation of the Lord. I\nam not void but spirit soul. If I were void, how would my bodily\ndevelopment take place? Where is this \"void\"? If we sow a seed\nin the ground, it grows into a plant or large tree. The father injects\na seed into the womb of the mother, the body grows like a tree.\n\n..\n\n", "The-Path-of-Perfection-SCAN#p0043": "52\n\nTHE PATH OF PERFECTION\n\nModeration in Yoga\n\nWhere is there void? In the Fourteenth Chapter of Bhagavad-gitii\n(14.4), Sri Kr�IJ.a states,\n\n53\n\nsive that it pervades the universe. Therefore, that abode in which\nthere is no sunlight, moonlight, or electricity is beyond this material sky. Beyond this material nature is a spiritual nature. Actually, we know nothing of this material nature� we do not even\nknow how it was originally formed. So how can we know anything\n\nsarva-yoni�u kaunteya\nmurtayab sambhavanti yiib\ntiisiim brahma mahad yonir\naham b[ja-pradab pita\n\nabout the spiritual nature beyond? We have to learn from Kr�IJ.a,\nwho lives there� otherwise we remain in ignorance.\nIn this Bhagavad-gitii, information of the spiritual sky is given.\n\n\"It should be understood that all species of life, 0 son of Kunti,\nare made possible by birth in this material nature, and that I am\n\nHow can we know anything about that which we cannot reach?\nOur senses are so imperfect, how can we attain knowledge? We\n\nthe seed-giving father.\" The seed is originally given by Kr�IJ.a,\nplaced in the womb of material nature, and thus many living entities are generated. How can one argue against this process? If the\nseed of existence is void, how has this body developed?\n\njust have to hear and accept. How will we ever know who our\n\nNirviiiJa actually means not accepting another material body.\nIt's not that we attempt to make this body void. NirviiiJa means\nmaking the miserable, material, conditional body void-that is,\nconverting the material body into a spiritual body. This means entering into the kingdom of God, which is described in the Fifteenth Chapter of Bhagavad-gitii (15.6):\n\ntempting to experiment. This knowledge is beyond our means.\nSimilarly, if we want to learn about the spiritual sky, God's\nkingdom, we have to hear from the authority, mother Vedas. The\n\nfather is unless we accept the word of our mother? Our mother\nsays, \"Here is your father,\" and we have to accept this. We cannot\ndetermine our father by making inquiries here and there or by at­\n\nVedas are called veda-miitii, or mother Vedas, because the knowledge imparted therein is like that knowledge received from the\nmother. We have to believe in order to acquire knowledge. There\nis no possibility of acquiring this transcendental knowledge by ex­\n\nna tad bhiisayate suryo\nsa sasiinko na piivakab\nyad gatvii na nivartante\ntad dhiima paramarh mama\n\nperimenting with our imperfect senses.\nA consummate yogi, who is perfect in understanding Lord\nKr�IJ.a, as is clearly stated herein (siintirh nirviiiJa-paramiirh matsarhsthiim adhigacchati) by the Lord Himself, can attain real peace\nand ultimately reach the supreme abode of the Lord. This abode is\nknown as Kr�IJ.aloka, or Goloka Vrndavana. In the Brahmasarhhitii it is clearly stated (goloka eva nivasaty akhiliitma-bhutab)\nthat the Lord, although residing always in His abode called\nGoloka, is the all-pervading Brahman and the localized\nParamatma as well, by dint of His superior spiritual energies. No\none can reach the spiritual sky or enter into the eternal abode of\nthe Lord (Vaikul).tha, Goloka Vrndavana) without properly understanding Kr�IJ.a and His plenary expansion Vi�IJ.U. And according to Brahma-sarhhitii, it is necessary to learn from our\nauthorized mother, veda-miitii. Brahma-sarhhitii states that the\nSupreme Lord is living not only in His abode, Goloka Vrndavana,\n\n\"That abode of Mine is not illumined by the sun or moon, nor by\nelectricity. One who reaches it never returns to this material\nworld.\"\nSo there is no void anywhere within the Lord's creation. All\nthe planets in the spiritual sky are self-illumined, like the sun. The\nkingdom of God is everywhere, but the spiritual sky and the planets thereof are all pararh dhiima, or superior abodes. As stated,\nsunlight, moonlight, or electricity are not required in the pararh\n\ndhiima. We cannot find such an abode within this universe. We\nmay travel as far as possible within our spaceships, but we will not\nfind any place where there is no sunlight. The sunlight is so exten-\n\np\n\n", "The-Path-of-Perfection-SCAN#p0044": "54\n\nTHE PATH OF PERFECTION\n\nbut everywhere: go/oka eva nivasaty akhi/atma-bhilta/:1. He is like\n\nthe sun, which is millions of miles away and yet is still present\nwithin this room.\nIn conclusion, the person who works in Kt�l).a consciousness is\n\nthe perfect yogi, because his mind is always absorbed in Kt�l).a's\nactivities. Sa vai mana/:7 kmw-padaravindayo/:1. In the Vedas we\n\nalso learn, tam eva viditvati mrtyum eti: \"One can overcome the\n\npath of birth and death only by understanding the Supreme Per­\n\nsonality of Godhead, Kt�l).a.\" Thus perfection of yoga is the attainment of freedom from material existence and not some\n\nmagical jugglery or gymnastic feat to befool innocent people.\n\nIn this system of yoga, moderation is required; therefore it is\n\nstat�d that we should not eat too much or too little, sleep too\n\nmuch or too little, or work too much or too little. All these ac­\n\ntivities are there because we have to execute the yoga system with\n\nthis material body. In other words, we have to make the best use\nof a bad bargain. The material body is a bad bargain in the sense\n\nthat it is the source of all miseries. The spirit soul does not experience misery, and the normal condition of the living entity is\nhis healthy, spiritual life. Misery and disease occur due to material\n\ncontamination, disease, infection. So in a sense, material exis­\n\ntence is a diseased condition of the soul. And what is that disease?\n\nThe answer is not a great mystery. The disease is this body. This\nbody is actually not meant for me. It may be \"my\" body, but it is a\n\nsymptom of my diseased condition. In any case, I should identify\nwith this body no more than I should identify with my clothes. In\n\nthis world, we are all differently dressed. We are dressed as red\nmen, brown men, white men, black men, yellow men, etc., or as\n\nIndians, Americans, Hindus, Muslims, Christians, etc. All these\n\ndesignations are not symptomatic of our actual position but of our\ndiseased condition. The yoga system is meant to cure this disease\nby connecting us again with the Supreme.\n\nWe are meant to be connected with the Supreme just as our\n\nhand is meant to be connected to our body. We are part and parcel\n\nof the Supreme, just as the hand is part and parcel of the body.\n\nWhen the hand is severed from the body, it is valueless, but when\nit is joined to the body, it is invaluable. Similarly, in this material\n\nModeration in Yoga\n\n55\n\ncondition, we are disconnected from God. Actually, the word dis­\n\nconnected is not precise, because the connection is always there.\nGod is always supplying all our necessities. Since nothing can exist\n\nwithout Kt�l).a, we cannot be disconnected from Him. Rather, it is\nbetter to say that we have forgotten that we are connected to\n\nKt�l).a. Because of this forgetfulness, we have entered the criminal\ndepartment of the universe. The government still takes care of its\n\ncriminals, but they are legally disconnected from the civilian state.\nOur disconnection is a result of our engaging in so many nonsensical activities instead of utilizing our senses in the performance of\nour Kt�l).a conscious duties.\n\nInstead of thinking, \"I am the eternal servant of God, or\n\nKt�Qa,\" we are thinking, \"I am the servant of my society, my\ncountry, my husband, my wife, my dog, or whatever.\" This is\n\ncalled forgetfulness. How has this come about? All these misconceptions have arisen due to this body. Because I was born in\n\nAmerica, I am thinking that I am an American. Each society\n\nteaches its citizens to think in this way. Because I am thinking that\n\nI am an American, the American government can tell me, \"Come\nand fight. Give your life for your country.\" This is all due to the\n\nbodily conception; therefore an intelligent person should know\n\nthat he is suffering miseries due to his body and that he should not\nact in such a way that he will continue to be imprisoned within a\nmaterial body birth after birth. According to Padma Pura1Ja, there\n\nare 8,400,000 species of life, and all are but different forms of contamination-whether one has an American body, an Indian body,\n\na dog's body, a hog's body, or whatever. Therefore the first instruction in yoga is, \"I am not this body.\"\n\nAttaining liberation from the contamination of the material\nbody is the first teaching of Bhagavad-gita. In the Second Chapter,\nafter Arjuna told Sri Kt�l).a, \"I shall not fight,\" the Lord said,\n\n\"While speaking learned words, you are mourning for what is not\n\nworthy of grief. Those who are wise lament neither for the living\nnor the dead.\" (Bg. 2.11) In other words, Arjuna was thinking on\n\nthe bodily platform. He wanted to leave the battlefield because he\ndid not want to fight with his relatives. All his conceptions were\n\nwithin the bodily atmosphere; therefore after Arjuna accepted Sri\n\n", "The-Path-of-Perfection-SCAN#p0045": "56\n\nTHE PATH OF PERFECTION\n\n57\n\nModeration in Yoga\n\nthis end we should keep it fit and healthy, but we should not become too attached to it. That is called yukta-vairagya. The body\n\nKr�Q.a as his spiritual master, the Lord immediately chastised him,\njust as a master chastises his disciple in order to teach him. Essen­\n\nshould not be neglected. We should bathe regularly, eat regularly,\nsleep regularly in order to keep mind and body healthy. Some\n\ntially, Sri Kr�Q.a told Arjuna, \"You are talking very wisely, as if\nyou know so many things, but actually you are speaking nonsense,\n\npeople say that the body should be renounced and that we should\n\nbecause you are speaking from the bodily position.\" Similarly,\n\ntake some drugs and abandon ourselves to intoxication, but this is\nnot a yoga process. Kr�Q.a has given us nice food-fruits, grains,\n\npeople throughout the world are posing themselves as highly advanced in education, science, philosophy, politics, etc., but their\nposition is on the bodily platform.\n\nvegetables, and milk-and we can prepare hundreds and thousands of nice preparations and offer them to the Lord. Our process\nis to eat kr�1,1a-prascida and to satisfy the tongue in that way. But we\n\nA vulture may rise very high in the sky-seven or eight\nmiles-and it is wonderful to see him fly in this way. He also has\npowerful eyes, for he can spot a carcass from a great distance. Yet\n\nshould not be greedy and eat dozens of samosas, sweetballs, and\nrasagullas. No. We should eat and sleep just enough to keep the\n\nwhat is the object of all these great qualifications? A dead body, a\nrotting carcass. His perfection is just to discover a dead piece of\n\nbody fit, and no more. It is stated,\n\nmeat and eat it. That's all. Similarly, we may have a very high\neducation, but what is our objective? Sense enjoyment, the enjoy­\n\nyuktahcira-vihcirasya\n\nment of this material body. We may rise very high with our space­\n\nyukta-ce�fasya karmasu\n\nships, but what is the purpose? Sense gratification, that's all. This\n\nyukta-svapnavabodhasya\n\nmeans that all the striving and all this high education are merely\non the animal platform.\n\nyogo bhavati du/:lkha-hci\n\"He who is tempei'ate in his habits of eating, sleeping, working,\n\nTherefore we should first of all know that our miserable ma­\n\nand recreation can mitigate all material pains by practicing the\nyoga system.\" (Bg. 6.17)\n\nterial condition is due to this body. At the same time, we should\nknow that this body is not permanent. Although I identify with my\nbody, family, society, country, and so many other things, how\n\nAlthough we should minimize our eating and sleeping, we\nshould not attempt this too rapidly, at the risk of becoming sick.\n\nlong will these objects exist? They are not permanent. Asat is a\nword meaning that they will cease to exist. Asann api kle5ada asa\n\nBecause people are accustomed to eating voraciously, there are\n\ndeha/:1: \"The body is simply troublesome and impermanent.\"\n\nprescriptions for fasting. We can reduce our sleeping and eating,\n\nMany people come to us saying, \"Svamiji, my position is so\ntroublesome,\" but as soon as we suggest the medicine, they will\nnot accept it. This means that people want to manufacture their\n\nshould not attempt to reduce eating and sleeping too rapidly or ar­\n\nbut we should remain in good health for spiritual purposes. We\n\ntificially� when we advance we will naturally not feel pain due to\nthe reduction of these natural bodily processes. In this respect,\nRaghunatha dasa Gosvami offers a good example. Although a\nvery rich man's son, Raghunatha dasa left his home to join Lord\n\nown medicine. Why do we go to a physician if we want to treat\n\nourselves? People want to accept only what they think is palatable.\nAlthough we are suggesting that this body is useless and is a\n\nCaitanya Mahaprabhu. Because he was the only son, Raghunatha\n\nform of contamination, we are not recommending that it be\n\ndasa was very beloved by his father. Understanding that his son\n\nabused. We may use a car to carry us to work, but this does not\n\nhad gone to Jagannatha Purl to join Lord Caitanya, the father sent\nfour servants with money to attend him. At first, Raghunatha ac­\n\nmean that we should not take care of the car. We should take care\nof the car for it to carry us to and fro, but we should not become so\n\ncepted the money, thinking, \"Oh, since my father has sent all this\n\nattached to it that we are polishing it every day. We must utilize\n\nmoney, I will accept it and invite all the sannyasis to feast.\"\n\nthis material body in order to execute Kr�Q.a consciousness, and to\n\nt\n\n", "The-Path-of-Perfection-SCAN#p0046": ".. Oh, no? Why do you say it's not fit for Me? It's Lord Jaganniitha's prasdda!\"\nLord Caitanya Mahiiprabhu enacted this pastime just to discourage Raghuniitha from thinking,..1 am eating this miserable,\nrejected rice.\" Through the Lord's encouragement, Raghuniitha\n\nAfter some time, however, the feasts came to an end. Lord\nCaitanya Mahiiprabhu then inquired from His secretary, Svariipa\nDiimodara, .. Nowadays I don't receive any invitations from\nRaghuniitha. What has happened?\"\n..That is because Raghuniitha has stopped accepting his\n\ndiisa Gosvami reduced his daily quantity of food until he was\nfinally eating only one pat of butter every other day. And every\n\nfather's money.\"\n\n.. Oh, that's very nice,,. Caitanya Mahiiprabhu said.\n\nday he was also bowing down hundreds of times and constantly\nchanting the holy names. Sankhyd-purvaka-ndma-gdna-natibhi/:1\n\n.. Raghuniitha was thinking, 'Although I have renounced\neverything, I am still enjoying my father's money. This is.hypocritical.' Therefore he has told the servants to go home and has\n\nkdldvasdni-krtau.\nAlthough this is an excellent example of minimizing all material necessities, we should not try to imitate it. It is not possible\nfor an ordinary man. to imitate Raghuniitha diisa Gosviimi, who\nwas one of the six Gosviimis, a highly elevated associate of Lord\nCaitanya Mahiiprabhu Himself. Each one of the six Gosviimis displayed a unique example of how one can advance in Kr�l)a consciousness, but it is not our duty to imitate them. We should just\ntry to follow, as far as possible, in their footsteps. If we immediately try to become like Raghuniitha diisa Gosviimi by imitating him, we are sure to fail, and whatever progress we have made\nwill be defeated. Therefore the Lord says (Bg. 6.16) that there is\nno possibility of one's becoming a yogi if one eats too much or too\n\nrefused the money.\"\n.. So how is he living?\" Caitanya Mahiiprabhu inquired.\n..Qh, he's standing on the steps of the Jaganniitha temple, and\nwhen the priests pass him on their way home, they offer him some\nprasdda. In this way, he is satisfied.\"\n\n59\n\nModeration in Yoga\n\nTHE PATH OF PERFECTION\n\n58\n\n·\n\n.. This is very nice,\" Caitanya Mahiiprabhu commented.\nRegularly going to the Jaganniitha temple, Lord Caitanya\nMahiiprabhu would see Raghuniitha standing on the steps. After a\nfew days, however, He no longer saw him there. Therefore the\nLord commented to His secretary,.. 1 no longer see Raghuniitha\n\nstanding on the temple steps.\"\n.. He has given that up,\" Svariipa Diimodara explained...He\nwas thinking, 'Oh, I am standing here just like a prostitute, wait­\n\nlittle.\nThe same moderation applies to sleep. Presently I may be\n\ning for someone to come and give me food. No. I don't like this\nat all.'\"\n\nsleeping ten hours a day, but if I can keep myself fit by sleeping\nfive hours, why sleep ten? As far as the body is concerned, there\n\n.. That is very nice,\" Caitanya Mahiiprabhu said,..but how is\nhe eating?\"\n\nare four demands-eating, sleeping, ·mating, and defending. The\nproblem with modern civilization is that it is trying to increase\n\n.. Every day he is collecting some rejected rice from the kitchen\nand is eating that.\"\n\nthese demands, but they should be decreased instead. Eat what we\nneed, and sleep when we need, and our health will be excellent.\nThere is no question of artificial imitation.\n\nTo encourage Raghuniitha, Caitanya Mahiiprabhu one day\nvisited him...Raghuniitha,\" the Lord said,.. 1 hear that you are\n\nAnd what is the result obtained by one who is temperate in his\n\neating very palatable food. Why are you not inviting Me?\"\n\nhabits?\n\nRaghuniitha did not reply, but the Lord quickly found the place\n\nyada viniyatarh cittam\n\nwhere he kept the rice, and the Lord immediately took some and\nbegan to eat it.\n\ndtmany evdvati�thate\nnisprha/:1 sarva-kdmebhyo\n\n.. Dear Lord,\" Raghunatha implored,..please do not eat this. It\n\nyukta ity ucyate tada\n\nis not fit for You.\"\n\n•\n\n", "The-Path-of-Perfection-SCAN#p0047": "60\n\nModeration in Yoga\n\nTHE PATH OF PERFECTION\n\n61\n\ntivities of the Lord, his eyes in seeing the transcendental forms of\n\n\"When the yogi, by practice of yoga, disciplines his mental ac­\n\nthe Lord, his body in touching the bodies of the devotees, his\n\ntivities and becomes situated in Transcendence-devoid of all ma­\n\nsense of smell in smelling the scents of the lotus flowers offered to\n\nterial desires-he is said to have attained yoga.\" (Bg. 6.18)\n\nthe Lord, his tongue in tasting the tulasileaf offered at the temple\nof the Lord, his head in offering obeisances unto the Lord, and his\n\nThe perfection of yoga means keeping the mind in a state of\n\nequilibrium. Materially speaking, this is impossible. After reading\n\ndesires in executing the mission of the Lord. All these transcen­\n\na mundane novel once, you will not want to read it again, but you\n\ndental activities are quite befitting a pure devotee.\"\n\ncan read Bhagavad.,gito four times a day and still not tire of it. You\n\nThis, then, is the perfection of yoga devoid of all material\n\nmay chant someone's name a half an hour, or sing a mundane\n\ndesire. If all our desires are for Kf�Qa, there is no scope for ma­\n\nsong three or four times, but before long this becomes tiresome.\n\nterial desire. All material desire is automatically finished. We\ndon't have to try to concentrate artificially. All perfection is there\n\nHare Kf�Qa, however, can be chanted day and night, and one will\nnever tire of it. Therefore it is only through transcendental vibra­\n\nin Kf�Qa consciousness because it is on the spiritual platform.\nBeing on the spiritual platform, this supreme yoga is eternal,\n\ntion that the mind can be kept in a state of equilibrium. When\none's .mental activities are thus stabilized, one is said to have attained yoga.\n\nblissful, and full of knowledge. Therefore there are no misgivings\nor material impediments.\n\nThe perfectional stage of yoga was exhibited by King Ambari�, who utilized all his senses in the service of the Lord. As\nstated in Srimad-Bhdgavatam (9.4.18-20),\nsa vai mana/:l kmza-padoravindayor\n\nvacorhsi vaikUtJ!ha-gu!Jonuvan;ane\nkarau harer mandira-morjanodi$U\nsrutirh cakaracyuta-sat-kathodaye\n!!I\n\nmukunda-litigo/aya-darsane dr5au\ntad-bhrtya-gotra-sparse 'tiga-satigamam\nghrotJarh ca tat-poda-saroja-saurabhe\nsrimat-tulasya rasanarh tad-arpite\n\n�:\n\nplidau hare/:l k$etra-padonusarpa1Je\nsiro hr$ikesa-padobhivandane\nkomarh ca dosye na tu koma-komyaya\nyathottamas/oka-janosraya rati/:l\n\"King Ambari�a first of all engaged his mind on the lotus feet of\nLord Kf�Qa� then, one after another, he engaged his words in describing the transcendental qualities of the Lord, his hands in\n. mopping the temple of the Lord, his ears in hearing of the ac-\n\n,..\n\nfi\n\n.-.\n\n.\n\n", "The-Path-of-Perfection-SCAN#p0048": ".\n\n,\n\nCHAPTER FIVE\n\nDetermination and Steadiness in Yoga\n\nyathd dipo nivdta-stho\nnengate sopama smrtti\nyogino yata-cittasya\nyufijato yogam dtmanatl\n\"As a lamp in a windless place does not waver, so the transcendentalist, whose mind is controlled, remains always steady in his\nmeditation on the transcendent Self.\" ( Bg. 6.19)\nIf the mind is absorbed in Kr�Qa consciousness, it will remain\nas steady as the flame of a candle that is in a room where there is\nno wind. Therefore it is said that a truly Kr�Qa conscious person\nalways absorbed in transcendence, in constant undisturbed meditation on his worshipable Lord, is as steady as a lamp or candle in a windless place. Just as the flame is not agitated, the mind\nis not agitated, and that steadiness is the perfection of yoga.\nThe state of one thus steadily situated in meditation on the\ntranscendent Self, or the Supreme Lord, is described by Sri Kr�Qa\nin the following verses of Bhagavad:gftd (6.20-23):\nyatroparamate cittam\nniruddham yoga-sevayd\nyatra caivatmandtmdnam\npasyann titmani lU$yati\nsukham dtyantikam yat tad\nbuddhi-grdhyam atindriyam\nvetti yarra na caivdyam\nsthitas calati tattvatatl\n\n63\n\n-\n\n'!I\n\n", "The-Path-of-Perfection-SCAN#p0049": "64\n\nDetermination and Steadiness in Yoga\n\nTHE PATH OF PERFECTION\n\n65\n\nconsciousness, one should first realize, \"I am Kr�IJ.a's. I am not\nthis matter. I am not of this nation or of this society. I do not\nbelong to this rascal or that rascal. I am simply Kr�IJ.a's.\" This is\n\nyam labdhvti ctiparam ltibham\nmanyate nadhikam tatafz\nyasmin sthito na dufzkhena\ngurw:uipi victilyate\ntam vidytid dufzkha-samyogaviyogam yoga-samjiiitam\n\nmotionless; this is full knowledge, realizing our actual position as\npart and parcel of Kr�IJ.a. As stated in the Fifteenth Chapter\n(Bg. 15. 7), mamaivtim sojiva.-loke: \"The living entities in this conditioned world are My eternal, fragmental parts.\" As soon as we\nunderstand this, we immediately cease our material activities, and\n\n\"The stage of perfection is called trance, or samtidhi, when one's\n\nthis is what is meant by being motionless. In this state, one sees\nthe Self by the pure mind and relishes and rejoices in the Self.\n\"Pure mind\" means understanding, \"I belong to Kr�1J.a.\" At the\n\nmind is completely restrained from material mental activities by\npractice of yoga. This is characterized by one's ability to see the\nSelf by the pure mind and to relish and rejoice in the Self. In that\n\npresent moment, the mind is contaminated because we are thinking, \"I belong to this; I belong to that.\" The mind is pure when it\nunderstands, \"I belong to Kr�IJ.a.\"\nRejoicing in the Self means rejoicing with Kr�IJ.a. Kr�IJ.a is the\n\njoyous state, one is situated in boundless transcendental happiness and enjoys himself through transcendental senses. Established thus, one never departs from the truth, and upon\ngaining this he thinks there is no greater gain. Being situated in\nsuch a position, one is never shaken, even in the midst of greatest\ndifficulty. This indeed is actual freedom from all miseries arising\n\nSupersoul, or the Superself. I am the individual soul, or the individual self. The Superself and the self enjoy together. Enjoy­\n\nfrom material contact.\"\n\nment cannot be alone; there must be two. What experience do we\n\nSamtidhi does not mean making oneself void or merging into\nthe void. That is impossible. Kleso 'dhikataras te�tim avyakttisaktacetastim. Some yogis say that one has to put an end to all activities\nand make himself motionless, but how is this possible? By nature,\nthe living entity is a moving, acting spirit. \"Motionless\" means\nputting an end to material motion and being fixed in Kr�IJ.a consciousness. In such a state, one is no longer disturbed by material\npropensities. As one becomes materially motionless, one's motions in Kr�IJ.a consciousness increase. As one becomes active in\nKr�IJ.a consciousness, one becomes automatically motionless in\nrespect to material activities.\nI have often used the example of a restless child. Since it is impossible to make such a child motionless, it is necessary to give\nhim some playthings or some pictures to look at. In this way, he\nwill be engaged, or motionless in the sense that he will not be\ncommitting some mischief. But if one really wants to make him\nmotionless, one must give him some engagement in Kr�IJ.a consciousness. Then there will be no scope for mischievous activities,\ndue to realization in Kr�IJ.a consciousness. To be engaged inKr�IJ.a\n\nhave of solitary enjoyment? Solitary enjoyment is not possible.\nEnjoyment means two: Kr�IJ.a, who is the Supersoul, and the individual soul.\nIfone is convinced that \"I am part and parcel ofKr�IJ.a,\" one is\nnot disturbed even in the midst ofthe greatest difficulties, because\none knows that Kr�IJ.a will give protection. That is surrender. To\nattain this position, one must try his best, use his intelligence,\nand believe in Kr�IJ.a. Btilasya neha sara�am\n\npitarau nrsimha\n(Bhfig. 7. 9 .19). If Kr�IJ.a does not protect us, nothing can save us.\nIf Kr�IJ.a neglects us, there is no remedy, and whatever measures\nwe take to try to protect ourselves will be ultimately defeated.\nThere may be many expert physicians treating a diseased man, but\nthat is no guarantee that he will live. IfKr�IJ.a so wills, a person will\ndie despite the best physicians and medicines. On the other hand,\nif Kr�IJ.a is protecting us, we will survive even without medical\ntreatment. When one is fully surrendered to Kr�IJ.a, he becomes\nhappy, knowing that regardless of the situation,Kr�IJ.a will protect\nhim. He is just like a child who is fully surrendered to his parents,\nconfident that they are there to protect him. As stated by\n\n*\n\nj,\n\n", "The-Path-of-Perfection-SCAN#p0050": "66\n\nTHE PATH OF PERFECTION\n\nDetermination and Steadiness in Yoga\n\nYamunacarya in his Stotra-ratna (43), kaddham aikdntika-nityakitikarab prahar$ayi$ydmi sandtha-jfvitam: \"0 Lord, when shall I\nengage as Your permanent, eternal servant and always feel joyful\nto have such a perfect master?\" If we know that there is someone\nvery powerful who is our patron and savior, aren't we happy? But\nif we try to act on our own and at our own risk, how can we be\n\n67\n\nfriend, we can understand that He is always protecting us, and in\nthis way we can be happy.\n\nsa niscayena yoktavyo\nyogo 'nirviiJf:la-cetasd\nsatikalpa-prabhavdn kdmdrhs\ntyaktvd sarvdn ase$atab\nmanasaivendriya-grdmarh\nviniyamya samantatab\n\nhappy? Happiness means being in Kr�l)a consciousness and being\nconvinced that \"Kf�l)a will give me protection,\" and being true to\nKr�l)a. It is not possible to be happy otherwise.\nOf course, Kr�l)a is giving all living entities protection, even in\n\n\"One should engage oneself in the practice of yoga with undeviating determination and faith. One should abandon, without exception, all material desires born of false ego and thus control all the\n\ntheir rebellious condition (eko bahundrh yo vidadhdti kdmdn).\nWithout Kr�l)a's protection, we cannot live for a second. When we\nadmit.and recognize Kr�l)a's kindness, we become happy. Kr�l)a is\n\nsenses on all sides by the mind.\" (Bg. 6.24)\nAs stated before, this determination can be attained only by\none who does not indulge in sex. Celibacy makes one's determination strong; therefore, from the very beginning Kr�l)a states\nthat the yogi does not engage in sex. If one indulges in sex, one's\ndetermination will be flickering. Therefore sex life should be controlled according to the rules and regulations governing the\ngrhastha-dsrama, or sex should be given up altogether. Actually, it\n\nprotecting us at every moment, but we do not realize this, because\nwe have taken life at our own risk. Kr�l)a gives us a certain amount\nof freedom, saying, \"All right, do whatever you like. As far as\npossible, I will give you protection.\" However, when the living\nentity is fully surrendered to Kr�l)a, Kr�l)a takes total charge and\ngives special protection. If a child grows up and doesn't care for his\nfather and acts freely, what can his father do? He can only say,\n\"Do whatever you like.\" But when a son puts himself fully under\n\nshould be given up altogether, but if this is not possible, it should\nbe controlled. Then determination will come because, after all,\ndetermination is a bodily affair. Determination means continuing\nto practice Kr�l)a consciousness with patience and perseverance. If\none does not immediately attain the desired results, one should\nnot think, \"Oh, what is this Kr�l)a consciousness? I will give it\n\nhis father's protection, he receives more care. As Kr�l)a states in\nthe Ninth Chapter of Bhagavad-gftd (9.29),\n\nsamo 'ham sarva-bhute$U\nna me dve$yO 'sri na priyab\nye bhajanti tu mdrh bhaktyd\nmayi te le$U cdpy aham\n\nup.\" No, we must have determination and faith in Kr�l)a's words.\nIn this regard, there is a mundane example. When a young girl\ngets married, she immediately hankers for a child. She thinks,\n\"Now I am married. I must have a child immediately.\" But how is\nthis possible? The girl must have patience, become a faithful wife,\nserve her husband, and let her love grow. Eventually, because she\n\n\"I envy no one, nor am I partial to anyone. I am equal to all. But\nwhoever renders service unto Me in devotion is a friend, is in Me,\nand I am also a friend to him.\"\nHow can Kr�l)a be envious of anyone? Everyone is Kr�l)a's\nall living entities are Kr�l)a's sons, He is everyone's friend. Unfortunately, we are not taking advantage of His friendship, and that is\n\nis married, it is certain that she will have a child. Similarly, when\nwe are in Kr�l)a consciousness, our perfection is guaranteed, but\nwe must have patience and determination. We should think, \"I\n\nour disease. Once we recognize Kr�l)a as our eternal father and\n\nmust execute my duties and should not be impatient.\" Impatience\n\nson. Similarly, how can Kr�l)a be an enemy toward anyone? Since\n\n•\n\n", "The-Path-of-Perfection-SCAN#p0051": "68\n\nTHE PATH OF PERFECTION\n\nis due to loss of determination, and loss of determination is due to\nexcessive sex.\nThe yogi should be determined and should patiently prosecute\nKr�Q.a consciousness without deviation. One should be sure of\nsuccess at the end and pursue this course with great perseverance,\nnot becoming discouraged if there is any delay in the attainment of\nsuccess. Success is sure for the rigid practitioner. Regarding\nbhakti-yoga, Rupa Gosvami says,\nursahan niscayad dhairyar\ntat-tat-karma-pravartanat\nsanga-tyagat sato vrtteb\n$a(ibhir bhaktib prasidhyati\n\"The process of bhakti-yoga can be executed successfully with\nfull-hearted enthusiasm, perseverance, and determination by\nfollowing the prescribed duties in the association of devotees and by engaging completely in activities of goodness.\"\n( Upadesamrta 3)\nAs for determination, one should follow the example of the\nsparrow who lost her eggs in the waves of the ocean. A sparrow\nlaid her eggs on the shore of the ocean, but the big ocean carried\naway the eggs on its waves. The sparrow became very upset and\nasked the ocean to return her eggs. The ocean did not even consider her appeal. So the sparrow decided to dry up the ocean. She\nbegan to pick out the water in her small beak, and everyone\nlaughed at her for her impossible determination. The news of her\nactivity spread, and when at last Garuc;la, the gigantic bird carrier\nof Lord Vi�Q.u, heard it, he became compassionate toward his\nsmall sister bird, and so he came to see her. Garuc;la was very\npleased by the determination of the small sparrow, and he promised to help. Thus Garuc;la at once asked the ocean to return her\neggs lest he himself take up the work of the sparrow. The ocean\nwas frightened by this, and returned the eggs. Thus the sparrow\nbecame happy by the grace of Garuc;la.\nSimilarly, the practice of yoga, especially bhakti-yoga in Kr�Q.a\nconsciousness, may appear to be a very difficult job. But if anyone\n\nDetermination and Steadiness in Yoga\n\n69\n\nfollows the principles with great determination, the Lord will\nsurely help, for God helps those who help themselves.\nsanaib sanair uparamed\nbuddhya dhrti-grhitaya\natma-sarhstharh manab krtva\nna kificid api cintayet\n\"Gradually, step by step, with full conviction, one should become\nsituated in trance by means of intelligence, and thus the mind\nshould be fixed on the Self alone and should think of nothing\n\nelse.\" (Bg. 6.25)\nWe are the self, and Kr�t;la is also the Self. When there is\nsunlight, we can see the sun and ourselves also. However, when\nthere is dense darkness, we sometimes cannot even see our own\nbody. Although the body is there, the darkness is so dense that I\ncannot see myself. But when the sunshine is present, I can see\nmyself as well as the sun. Similarly, seeing the self means first of\nall seeing the Supreme Self, Kr�Q.a. In the Kafha Upani$ad it is\nstated, nityo nitydndrh cetanas cetananam: \"The Supreme Self is\nthe chief eternal of all eternals, and He is the chief living being of\n\nall living beings.\" Kr�Q.a consciousness means fixing the mind on\nKr�Q.a, and when the mind is thus fixed, it is fixed on the complete\nwhole. If the stomach is cared for and supplied nutritious food, all\nthe bodily limbs are nourished, and we are in good health.\nSimilarly, if we water the root of a tree, all the branches, leaves,\nflowers, and twigs are automatically taken care of. By rendering\nservice to Kr�Q.a, we automatically render the best service to all\n\nothers.\nAs stated before, a Kr�Q.a conscious person does not sit down\nidly. He knows that Kr�t:la consciousness is such an important philosophy that it should be distributed. Therefore the members of\n\nthis Kr�Q.a consciousness society are not just sitting in the temple\nbut are going out on sankirtana parties, preaching and distributing\nthis supreme philosophy. That is the mission of Sri Kr�Q.a\nCaitanya Mahaprabhu and His disciples. Other yogis may be\nsatisfied with their own elevation and sit in secluded places,\n\n", "The-Path-of-Perfection-SCAN#p0052": "70\n\nDetermination and Steadiness in Yoga\n\nTHE PATH OF PERFECTION\n\npracticing yoga. For them, yoga is nothing more than their personal concern. A devotee, however, is not satisfied just in elevat­\n\n71\n\n\"There is no servant in this world more dear to Me than he, nor\nwill there ever be one more dear.\" Therefore the devotees go out\n\ning his personal self.\n\nto preach, and going forth, they sometimes meet opposing elements. Sometimes they are defeated, sometimes disappointed,\n\nvdliclui-kalpatarubhyas ca\n\nsometimes able to convince, sometimes unable. It is not that ev­\n\nkrpd-sindhubhya eva ca\n\nery devotee is well equipped to preach. Just as there are different\n\npatitdndlil pdvanebhyo\n\ntypes of people, there are three classes of devotees. In the third\n\nvai$�wvebhyo nama nama/J\n\nclass are those who have no faith. If they are engaged in devo­\n\n\"I offer my respectful obeisances unto all the Vai�t:tava devotees\n\ntional service officially, for some ulterior purpose, they cannot\n\nof the Lord, who can fulfill the desires of everyone, just like desire\ntrees, and who are full of compassion for the fallen souls.\" A\n\nachieve the highest perfectional stage. Most probably they will\n\nword ·krpd means \"mercy,\" and sindhu means \"ocean.\" A devo­\n\nthem to continue in Kr�t:ta consciousness. We have practical ex­\n\nmercy. Lord Jesus Christ, for instance, was God conscious, Kr�t:ta\n\ncome and apply themselves to Kr�t:ta consciousness with some\n\nness, he would not have met crucifixion. But no. Being a devotee\n\nIt is only by faith that one can advance in Kr�t:ta consciousness. As\n\nslip, after some time. They may become engaged, but because\n\ndevotee displays great compassion toward conditioned souls. The\n\nthey haven't complete conviction and faith, it is very difficult for\n\ntee is an ocean of mercy, and he naturally wants to distribute this\n\nperience in discharging our missionary activity that some people\n\nconscious, but he was not satisfied in keeping this knowledge\nwithin himself. Had he continued to live alone in God conscious­\n\nhidden motive, and as soon as they are economically a little well\nsituated, they give up this process and take to their old ways again.\n\nand naturally compassionate, he also wanted to take care of others\n\nfar as the development of faith is concerned, one who is well\n\npreach God consciousness, he continued to do so at the risk of his\n\nstage of firm faith is called a first-class person in Kr�Q.a conscious­\n\nown life. This is the nature of a devotee.\n\nness. And in the second class are those who are not very advanced\n\nIt is therefore stated in Bhagavad-gitd (18.68-69) that the\ndevotee who preaches is most dear to the Lord.\n\nin understanding the devotional scriptures but who automatically\nhave firm faith that kmw-bhakti, or service to Kr�t:ta, is the best\n\nversed in the literatures of devotional service and has attained the\n\nby making them God conscious. Although he was forbidden to\n\ncourse and so in good faith have taken it up. Thus they are\nsuperior to the third class, who have neither perfect knowledge of\n\nya idam paramam guhyam\nmad-bhakte$V abhidhdsyati\n\nthe scriptures nor good faith but by association and simplicity are\ntrying to follow. The third-class person in Kr�t:ta consciousness\n\nbhaktim mayi pardm krtvd\n\nmay fall down, but when one is in the second class or first class, he\n\nmdm evai$yaty asamsayafJ\n\ndoes not fall down. One in the first class will surely make progress\n\"For one who explains the supreme secret to the devotees, devo­\n\nand achieve the result at the end. As far as the third-class person\n\ntional service is guaranteed, and at the end he will come back\n\nin Kr�IJ.a consciousness is concerned, although he has faith\n\nto Me.\"\n\nin the conviction that devotional service to Kr�t:ta is very good, he\n\nna ca tasman manU$Ye$U\n\nhas no knowledge of Kr�t:ta through the scriptures like the\n\nSrimad-Bhdgavatam and Bhagavad-gitd. Sometimes these third­\n\nkascin me priya-krttamafJ\nbhavitd na ca me tasmdd\n\nclass persons in Kr�t:ta consciousness have some tendency toward\n\nkarma-yoga and jfidna-yoga, and sometimes they are disturbed,\n\nanyaiJ priyataro bhuvi\n\n�\n\n", "The-Path-of-Perfection-SCAN#p0053": "72\n\nDetermination and Steadiness in Yoga\n\nTHE PATH OF PERFECTION\n\n73\n\nall these symptoms?\" Because people do not make such inquiries,\nthey are cheated. Therefore it is necessary to be fixed in con­\n\nbut as soon as the infection of karma-yoga or jfiana-yoga is vanquished, they become second-class or first-class persons in Kr�r:ta\n\nsciousness of the Self. Unless one knows and understands the real\nself and the Superself, one will be cheated. Real yoga means\n\nconsciousness. Faith in Kr�r:ta is also divided into three stages and\ndescribed in Srimad-Bhagavatam. First-class attachment, second­\n\nunderstanding this process of self-realization.\n\nclass attachment, and third-tlass attachment are also explained in\n\nSrimad-Bhagavatam, in the Eleventh Canto.\nHowever one is situated, one should have the determination to\ngo out and preach Kr$r:ta consciousness. That endeavor should at\n\nyato yato nisca/ati\nmanas caficalam asthiram\ntatas taro niyamyaitad\natmany eva vasam nayet\n\nleast be there, and one who so attempts tp preach renders the best ,\nservice to the Lord. Despite opposition, one should attempt to\nelevate people to the highest standard of self-realization. One who\n\nrs due to its\n••from whatever and wherever the mind wande\naw it and\nwithdr\nly\ncertain\nflickering and unsteady nature, one must\nis the\nThis\n6.26)\n(Bg.\nbring it back under the control of the Self.\"\non\nmind\nyour\ntrate\nreaJ yogic process. If you are trying to concen\nor\ncinema\nsome\nto\nKr�r:ta, and the mind is diverted-wandering\nthere,\n\"Not\ng,\nwherever-you should withdraw the mind, thinkin\nto wander from\nplease. Here.\" This is yoga: not allowing the mind\n\nhas actuillly seen the truth, who is in the trance of self-realization,\ncannot just sit idly. He must come out. Ramanujacarya, for instance, declared the Hare Kr�r:ta mantra publicly. He did not distribute it secretly for some fee. Recently, an Indian yogi came to\nAmerica to give some \"private mantra.\" But if a mantra has any\npower, why should it be private? If a mantra is powerful, why\nshould it not be publicly declared so that everyone can take advantage of it? We are saying that this Hare Kr�r:ta maha-mantra can\nsave everyone, and we are therefore distributing it publicly, free\n\nKr�r:ta.\n\nfixed on\nVery intense training is required to keep the mind\n. If\nindeed\nwork\nKr$r:ta while sitting in one place. That is very hard\nwill\nhe\ns,\none is not so practiced and tries to imitate this proces\nourselves\nsurely be confused. Instead, we always have to engage\ndo to Kr�r:ta.\nin Kr$r:ta consciousness, dovetailing everything we\nare rendered\nOur usual activities should be so molded that they\nfixed on Kr�r:ta.\nfor Kr�r:ta's sake. In this way the mind will remain\nstare at the tip\nAs stated before, we should not try to sit down and\nengage in that\nof our nose. At the present moment, attempts to\nd method is\ntype of yoga are artificial. Rather, the recommende\nif the mind is\nchanting loudly and hearing Hare Kr�r:ta. Then, even\nvibration\ndiverted, it will be forced to concentrate on the sound\neveryfrom\nmind\nthe\naw\nwithdr\nto\nary\nnecess\n\"Kr$r:ta.\" It isn't\nconbe\nwill\nit\ne\nbecaus\nawn,\nwithdr\nbe\natically\nthing� it will autom\npass,\nobile\nautom\nan\nhear\nwe\nIf\non.\nvibrati\ncentrated on the sound\nwe constantly\nour attention is automatically diverted. Similarly, if\non Kr�r:ta.\nfixed\nbe\natically\nautom\nwill\nmind\nour\nchant Hare Kr�r:ta.\nthings.\nother\nmany\nso\nof\nthink\nto\nmed\nalthough we are accusto\n\nof charge. But in this age, people are so foolish that they are not\nprepared to accept it. Rather, they hanker after some secret\n\nmantra and therefore pay some \"yogi\" thirty-five dollars or what­\n\never for some ..private mantra.\" This is because people want to be\ncheated. But the devotees are preaching without charge, declaring\nin the streets, parks, and everywhere, ..Here! Here is the Hare\nKr$r:ta mahti-mantra. Come on, take it!\" But under the spell of\n\nmaya, illusion, people are thinking, \"Oh, this is not good.\" But if\nyou charge something and bluff and cheat people, they will follow\nyou.\nIn this regard, there is a Hindi verse stating that Kali-yuga is\nsuch an abominable age that if one speaks the truth, people will\ncome and beat him. But if one cheats, bluffs, and lies, people will\nbe bewildered, will like it, and will accept it. If I say, .. I am God,\"\npeople will say, ..Oh, here is Svamiji. Here is God.\" In this age,\npeople don't have sufficient brain power to inquire, \"How have\nyou become God? What are the symptoms of God? Do you have\n\nt\n\nI\n\n", "The-Path-of-Perfection-SCAN#p0054": ".,...-\n\n74\n\nDetermination and Steadiness in Yoga\n\nTHE PATH OF PERFECTION\n\n75\n\nvtico vegarh manasa/:1 krodha-vegarh\njihvci-vegam udaropastha-vegam\netcin vegcin yo vi$aheta dhira/:1\nsarvcim apimcirh prthivirh sa Si$ytit\n\nThe nature of the mind is flickering and unsteady. But a selfrealized yogi has to control the mind� the mind. should not control\nhim. At the present moment, the mind is controlling us (go-dcisa).\nThe mind is telling us, \"Please, why not look at that beautiful\ngirl?\" and so we look. It says, \"Why not drink that nice liquor?\"\n\n\"A sober person who can tolerate the urge to speak, the mind's\n\nand we say, \"Yes.\" It says, \"Why not smoke this cigarette?\"\n\ndemands, the actions of anger, and the urges of the tongue, belly,\n\n\"Yes,\" we say. \"Why not go to this restaurant for such palatable\n\nand genitals is qualified to make disciples all over the world.\" In\n\nfood? Why not do this? Why notdo that?\" In this way, the mind\n\nthis verse Rupa Gosvami mentions six \"pushings\" ( vegam). This\npushing is a kind of impetus. For instance, when nature calls, we\n\nis dictating, and we are following. Material life means being controlled by the senses, or the mind, which is the center of all the\nsenses. Being controlled by the mind means being controlled by\n\nhave to go to the toilet, and we cannot check this urge. So this\n\nthe senses, because the senses are the mind's assistants. The\nmas.ter mind dictates, \"Go see that,\" and the eyes, following the\n\nGosvami, there are six vegams. ,Vtico vegam is the urge to talk un­\n\nurge is called vegam, a kind of pushing. According to Rupa\nnecessarily. That is a kind of pushing of the tongue. Then there is\n\ndirections of the mind, look at the sense object. The mind tells us\n\nkrodha-vegam, the urge to become angry. When we are pushed to\n\nto go to a certain place, and the legs, under the mind's directions,\n\nanger, we cannot check ourselves, and sometimes men become so\n\ncarry us there. Thus, being under the direction of the mind means\n\nangry that they commit murder. Similarly, the mind is pushing,\n\ncoming under the control of the senses. If we can control the\n\ndictating, \"You must go there at once,\" and we immediately go\n\nmind, we will not be under the control of the senses. One who is\n\nwhere we are told. The wordjihvci-vegam refers to the tongue's\n\nunder the control of the senses is known as go-dcisa. The word go\n\nbeing urged to taste palatable foods. Udara-vegam refers to the\n\nmeans \"senses,\" and dtisa means \"servant.\" One who is master\n\nurges of the belly. Although the belly is full, it still wants more\n\nof the senses is called gosvcimi, because svcimi means \"master.\"\n\nfood, and that is a kind of pushing of the belly. And when we yield\n\nTherefore, one who has the title gosvcimi is one who has mastered\n\nto the pushings of the tongue and the belly, the urges of the\n\n. the senses. As long as one is servant of the senses, he cannot be\n\ngenitals become very strong, and sex is required. If one does not\n\ncalled a gosvcimi or svtimi. Unless one masters the senses, his ac­\n\n�I\n\ncontrol his mind or his tongue, how can he control his genitals? In\n\nceptance of the title svcimi or gosvcimiis just a form of cheating. It\n\nthis way, there are so many pushings, so much so that the body is\n\nwas Rupa Gosvami who thus defined the meaning of the word\n\ngosvcimi. Originally, Sanatana Gosvami and Rupa Gosvami were\nnot gosvtimis but were government ministers. It was only when\nthey became disciples of Lord Caitanya Mahiiprabhu that they became gosvtimiS. So gosvcimiis not a hereditary title but a qualification. One becomes so qualified under the directions of a bona fide\nspiritual master. Only when one has attained perfection in sense\n\na kind of pushing machine. Rupa Gosvami therefore tells us that\n\ncontrol can he be called a gosvcimiand become a spiritual master in\n\nsober.\" Only one who is a dhira is qualified to make disciples. This\n\none can become a spiritual master only when he can control all\nthese urges.\n\nEttin vegtin yo vi$aheta dhira/:1 sarvtim apimtirh prthivirh sa Si$ytit:\n\"One who can control the pushings and remain steady can make\ndisciples all over the world.\" The word dhira means \"steady,\nall depends on one's training. Indeed, yoga means training the\n\nhis turn. Unless one can master the senses, he will simply be a\n\nmind and the senses to be fixed on the Self. This is not possible by\n\nbogus spiritual master.\n\nmeditating only fifteen minutes a day and then going out and\n\nThis is explained by Rupa Gosvami in his Upadescimrta (1):\n\n,,\n\nI\n\nt\n\n", "The-Path-of-Perfection-SCAN#p0055": "76\n\nTHE PATH OF PERFECTION\n\ndoing whatever the senses dictate. How can the problems of life be\n\nI\n\nsolved so cheaply? If we want something precious, we have to pay\nfor it. By the grace of Lord Caitanya, this payment has been made\nvery easy-just chant Hare K{�J)a. By our chanting, this system of\n\nCHAPTER SIX\n\ncontrol, this yoga syst�m, becomes perfected. lhti haite sarva siddhi\nhaibe tomtira. Thus Lord Caitanya has blessed us. Simply by chant­\n\nPerception of the Supersoul\n\ning Hare K{�J)a, we will achieve the perfection of self-realization.\nIn this age of Kali-yuga, when people are so fallen, other processes\nwill not be successful. This is the only process, and it is easy,\nsublime, effective, and practical. By it, one can realize oneself.\n\nAccording to K{�J)a in the Ninth Chapter of Bhagavad-:gitti\n\nprastinta-manasarh hy enarh\n\n(9.2), this process is the most sublime.\n\nyoginarh sukham uttamam\nupaiti stinta-rajasarh\nbrahma-bhiitam akalma�am\n\nrti.ja-vidyti rtija-guhyarh\npavitram idam uttamam\npratyak$tivagamarh dharmyarh\n\n\"The yogi whose mind is fixed on Me verily attains the highest\n\nsusukharh kartum avyayam\n\nhappiness. By virtue of his identity with Brahman, he is liberated�\nhis mind is peaceful, his passions are quieted, and he is freed from\n\n\"This knowledge is the king of education, the most secret of all\n\nsin.\" (Bg. 6.27)\n\nsecrets. It is the purest knowledge, and because it gives direct perception of the self by realization, it is the perfection of religion. It\n\nyufijann evam sadtitmtinarh\n\nis everlasting, and it is joyfully performed.\"\n·\n\nyogi vigata-kalma$a�\n\nAfter eating, a man can understand that his hunger has been\n\nsukhena brahma-sarhsparsam\n\nsatisfied� similarly, by following the principles of K{�J)a conscious­\n\natyant'arh sukham asnute\n\nness, one can understand that he has advanced in self-realization.\n\"Steady in the Self, being freed from all material contamination,\nthe yogi achieves the highest perfectional stage of happiness in\ntouch with the Supreme Consciousness.\" (Bg. 6.28)\nSo here is the perfection: \"The yogi whose mind is fixed on\nMe.\" Since K{�J)a is speaking, the \"Me\" refers to K{�J)a. If I am\nspeaking and saying, \"Give me a glass of water,\" I do not intend\nthat the water be supplied to someone else. We must therefore\nclearly understand that, since Bhagavad-gitti is being spoken by Sri\nK{�J)a, when He says \"unto Me,\" He means unto K{�J)a. Unfortunately, there are many commentators who deviate from these\nclear instructions. I do not know why� their motives are no doubt\nnefarious.\n\n77\n\nr\n\n", "The-Path-of-Perfection-SCAN#p0056": "78\n\nTHE PATH OF PERFECTION\nsarva-bhuta-stham titmtinarh\nsarva-bhuttini. ctitmani\nik$ate yoga-yukttitmti\nsarvatra sama-darsana�\n\n\"A true yogi observes Me in all beings, and also sees every being\nin Me. Indeed, the self� realized man sees Me everywhere.\"\n(Bg. 6.29) Sarva-bhuta-stham titmtinam: \"A true yogi observes Me\nin all beings.\" How is this possible? Some people say that all\nbeings are Kr$1)a and that therefore there is no point in worshiping\nK{$1)a separately. Consequently, such people take to humanitarian\nactivities, claiming that such work is better. They say, \"Why\nshou.ld Kr$1)a be worshiped? Kr$1)a says that one should see K{$1)a\nin every being. Therefore let us serve daridra-ntirtiyaiJa, the man\nin the street.\" Such misinterpreters do not know the proper techniques, which have to be learned under a bona fide spiritual\nmaster.\n\nA true yogi, as ·explained before, is the devotee of K{$1)a, and\nthe most advanced devotee goes forth to preach K{$1)a consciousness. Why? Because he sees K{$1)a in all beings. How is this? Because he sees that all beings are part and parcel of K{$1)a. He also\nunderstands that since these beings have forgotten K{$1)a, it is his\n.duty to awaken them to K{$1)a consciousness. Sometimes missionaries go forth to educate primitive, uneducated people just because they see that they are human beings and so deserve to be\neducated in order to understand the value of life. This is due to the\nmissionary's sympathy. The devotee is similarly motivated. He\nunderstands that everyone should know himself to be part and\nparcel of K{$1)a. The devotee understands that people are suffering due to their forgetfulness of K{$1)a.\nThus the devotee sees Kr$1)a in everything. He is not under the\nillusion that everything has become K{$1)a. Rather, he sees every\nliving being as the son of God. If I say that this boy is the son of\nMr. Johnson, do I mean that this boy is Mr. Johnson himself? I\n\nmay see Mr. Johnson in this boy because this boy is his son, but\nthe distinction remains. If I see every living being as the son of\nK{$1)a, I see Kr$1)a in every being. This should not be difficult to\n\nPerception of the Supersoul\n\n79\n\nunderstand. It is neither an association nor a vision but a fact.\nWhen a devotee sees a cat or a dog, he sees K{$1)a in him. He\nknows that a cat, for instance, is a living being, and that due to his\npast deeds he has received the body of a cat. This is due to his\nforgetfulness. The devotee helps the cat by giving it some kr$TJO prastida so that someday the cat will come to K{$1)a consciousness.\n\nThis is seeing K{$1)a in the cat. The devotee does not think, \"Oh,\nhere is Kf$1)a. Let me embrace this cat and serve this cat as God.\"\nSuch thinking is nonsensical. If one sees a tiger, he does not say,\n\"Oh, here is K{$1)a. Come one, please eat me.\" The devotee does\nnot embrace all beings as K{$1)a but rather sympathizes with every\nliving being because he sees all beings as part and parcel of K{$1)a.\nIn this way, \"the true yogi observes Me in all beings.\" This is real\nvision.\nWhatever is done in K{$1)a consciousness, knowingly or\nunknowingly, will have its effect. Children who bow down or try\nto vibrate K{$1)a's names or clap during kirtana are actually accumulating so much in their bank account of K{$1)a consciousness. Fire will act, whether one is a child or an adult. If a child\ntouches fire, the fire will burn. The fire does not say, \"Oh, I will\nnot burn him. He is a child and does not know.\" No, the fire will\nalways act as fire. Similarly, K{$1)a is the supreme spirit, and if a\nchild partakes in K{$1)a consciousness, he will be affected. K{$1)a\n\nwill act, whether the child knows or does not know. Every living\nbeing should be given a chance to partake of K{$1)a consciousness\nbecause K{$1)a is there and will act. Therefore everyone is being\ninvited to come and take prastida, because this prastida will someday take effect.\nWe should be careful not to make the mistake of thinking that\neveryone is K{$1)a� rather, we should see K{$1)a in everyone.·\nK{$1)a is all-pervading. Why is He to be seen only in human\nbeings? As stated in Brahma-sarhhitti, He is also present within the\natom: a1J{jtintara-stha-paramti1Ju-caytintara-stham. The word\nparamtiTJU means \"atom,\" and we should understand that K{$1)a is\n\npresent within every atom. \"A true yogi observes Me in all beings\nand also sees every being in Me.\" How does the yogi see every\nbeing \"in Me\"? This is possible because the true yogi knows that\n\n", "The-Path-of-Perfection-SCAN#p0057": "80\n\nTHE PATH OF PERFECTION\n\nPerception of the Supersoul\n\n81\n\neverything that we see is Kp,?Qa. We are sitting on this floor or on\nthis carpet, but in actuality we are sitting on Kr�Qa. We should\n\ncome thirsty, and if they have no water, they die. Once a person\n\nenergy, spiritual energy, and marginal energy. Parasya saktir\n\nnight, we see either sunshine or moonshine. How, then, can we\n\nhas learned the philosophy of Bhagavad-gita, whenever he drinks\n\nknow this to be a fact. How is this carpet Kr�Qa? It is Kr�Qa because it is made of Kr�Qa's energy. The Supreme Lord has various\nenergies, of which there are three primary divisions-material\n\nwater, he sees Kr�Qa. And when does a day pass when we do not\ndrink water? This is the way of Kr�Qa consciousness. \"I am the\nlight of the sun and the moon.\" So whether in the day or the\n\nvividhaiva sruyate. We living entities are marginal energy, the ma­\n\nforget Kr�Qa? This, then, is the way of perfect yoga. We have to\nsee Kr�Qa everywhere and at all times.\n\nterial world is material energy, and the spiritual world is spiritual\n\nenergy. We are marginal energy in the sense that we can be either\n\nyo mam pasyati sarvatra\nsarvam ca mayi pasyati\ntasyaham na praiJasyami\nsa ca me na praiJasyati\n\nspiritually or materially situated. There is no third alternative�\neither we become materialistic or spiritualistic.\nAs long as we are in the material world, we are seated on the\nmaterial energy, and therefore we are situated in Kr�Qa, because\nKr�Qa's energy is not separate from Kr�Qa. A flame contains both\n\n\"For one w'ho sees Me everywhere and sees everything in Me, I\n\nheat and illumination, two energies. Neither the heat nor the il­\n\nam never lost, nor is he ever lost to Me.\" (Bg. 6.30) This is sada\n\nlumination are separate from the flame� therefore in one sense\n\ntad-bhciva-bhavita/:1: always remembering Kr�Qa. If we practice living in this way, we never lose Kr�Qa and are never lost to Kr�Qa,\n\nheat is fire, and illumination is fire, but they can be distinguished.\n\nSimilarly, this material energy is also Kr�Qa, and although we are\n\nand at the time of death we are therefore sure to go to Kr�Qa. If we\n\nthinking that we are sitting on this floor, we are actually sitting on\n\nare not lost to Kr�Qa, where can we go but to Kr�Qa? In the Ninth\nChapter, Kr�Qa tells Arjuna, kaunteya pratijanihi na me bhakta/:1\n\nKr�Qa. Therefore it is stated, \"The self-realized man sees Me\n\neverywhere.\" Seeing Kr�Qa everywhere means seeing every living\n\npraiJasyati (Bg. 9.31): \"0 son of Kunti, declare it boldly that My\ndevotee never perishes.\"\nSimply don't lose sight of Kr�Qa. That is the perfection of life.\n\nbeing as well as everything else in relationship to Kr�Qa. In the\nSeventh Chapter of Bhagavad-gita (7 .8), Lord Kr�Qa tells Arjuna\nhow He can be seen in various manifestations.\n\nWe can forget everything else, but we should never forget Kr�Qa.\n\nIf we can remember Kr�Qa, we are the richest of men, even\n\nraso 'ham apsu kaunteya\nprabhasmi sasi-siiryayo/:1\npraiJava/:1 sarva-vede�u\nsabda/:1 khe pauru�am nr�u\n\nthough people may see us as very poor. Although Rupa Gosvami\nand Sanatana Gosvami were learned scholars and very opulent\n\nministers, they adopted the poor life of mendicants. In his Sri $acjgosvamy-a�{aka (verse 4), Srinivasa Acarya thus describes the six\nGosvamis:\n\n\"0 son of Kunti [Arjuna], I am the taste of water, the light of·the\n\nsun and the moon, the syllable om in the Vedic mantras; I am the\n\ntyaktva tiiriJam ase�a-ma1Jcfala-pati-sre1Jim sada tucchavat\nbhiitva dina-gaiJesakau karu1Jaya kaupina-kanthasritau\ngopi-bhciva-rasamrtabdhi-lahari-ka/lola-magnau muhur\nvande riipa-sanatanau raghu-yugau sri-jiva-gopa/akau\n\nsound in ether and ability in man.\"\n\nWater is drunk by all living entities, and is needed by birds,\n\nbeasts, and man. It is not only used for drinking, but for washing\nand for cultivating plants as well. A soldier on the battlefield can\n\n\"I offer my respectful obeisances unto the six Gosvamis-Sri\n\nunderstand how important water is. When fighting, soldiers be-\n\nt\n\n", "The-Path-of-Perfection-SCAN#p0058": "82\n\nTHE PATH OF PERFECTION\n\nROpa Gosvami, Sri Sanatana Gosvami, Sri Raghunatha Bhatta\nGosvami, Sri Raghunatha dasa Gosvami, Sri Jiva Gosvami, a �d\n\nSri Gopala BhaHa Gosvami-who cast off all aristocratic association as insignificant. To deliver poor, conditioned souls, they accepted loincloths and became mendicants, but they were always\nmerged in the ecstatic ocean of the gopis' love for Kr�Q.a, and they\nwere always bathing repeatedly in the waves of that ocean.\"\nThe words kaupina-kanthasritau indicate that the Gosvamis\nwere simply wearing underwear and a loincloth and nothing else.\nIn other words, they accepted the poorest way of life as mendicants. Generally, if one is habituated to living according to a high\nstandard, he cannot immediately lower his standard. If a rich man\naccepts such a poor condition, he cannot live, but the Gosvamis\nlived very happily. How was\n\nthis possible? Gopi-bhtivarasamrtabdhi-lahari-kal/ola-magnau muhur/ vande rupa-sanatanau\nraghu-yugau sri-jiva-gopalakau. They were actually rich because\nthey were constantly dipping themselves in the ocean of the loving\naffairs of the gopis� If one simply thinks of the gopis' love for\nKr�Q.a, one is not lost. There are many ways not to lose sight of\nKr�Q.a. If we do not lose sight of Kr�Q.a, then we will not be lost.\nA person in Kr�Q.a consciousness certainly sees Lord Kr�Q.a\neverywhere, and he sees everything in Kr�Q.a. Such a person may\nappear to see all separate manifestations of the material nature,\nbut in each and every instance he is conscious of Kr�Q.a, knowing\nthat everything is the manifestation of Kr�Q.a's energy. Nothing\ncan exist without Kr�Q.a, and Kr�Q.a is the Lord of everythingthis is the basic principle of Kr�Q.a consciousness. How does the\ndevotee know that everything is the manifestation of Kr�Q.a's energy? First of all, a Kr�Q.a conscious person is a philosopher. If he\nsees a tree, he thinks, \"What is this tree?\" He then sees that the\ntree has a material body-just as he has a material body-and that\nthe tree is also a living entity, but due to the tree's past misdeeds,\nhe has obtained such an abominable body that he cannot even\nmove. The tree's body is material, material energy, and the devotee automatically questions, \"Whose energy? Kr�Q.a's energy.\nTherefore the tree is connected to Kr�Q.a. Being a living entity, the\ntree is part and parcel of Kr�Q.a.\" In this way, the Kr�Q.a conscious\n\nt\n\nPerception of the Supersoul\n\n83\n\nperson does not see the tree, but sees Kr�Q.a present. That is Kp?Q.a\nconsciousness: you don't see the tree. You see Kr�Q.a. That is the\nperfection of yoga, and that is also samtidhi.\nKr�Q.a consciousness is the development of love of Kr�Q.a-a\nposition transcendental even to material liberation. Why does the\n\nKr�Q.a conscious person take such an account of the tree? Because\nhe has love for Kr�Q.a. If you love your child and your child is\naway, you think of him when you see his shoes. You think, \"Oh,\nthis is my dear child's shoe.\" It is not that you love the shoe, but\n\nthe child. The shoe, however, evokes that love. Similarly, as soon\nas we see Kr�Q.a's energy manifested in a living entity, we love\nthat entity because we love Kr�Q.a. Therefore, if we love Kr�Q.a,\nuniversal love is accounted for. Otherwise \"universal love\" is\nnonsensical, because it is not possible to love everybody without\nloving Kr�Q.a. If we love Kr�Q.a, universal love is automatically\n\nthere. Without being Kr�Q.a conscious, a person may say, \"Here is\nmy American brother, and here is my Indian brother. Now let us\neat this cow.\" Such a person may look on other humans as\nbrothers, but he looks on the cow as food. Is this universal love?\nA Kr�Q.a conscious person, however, thinks, \"Oh, here is a cow.\n\nHere is a dog. They are part and parcel of Kr�Q.a, but somehow or\nother they have acquired different bodies. This does not mean that\n\nthey are not my brothers. How can I kill and eat my brothers?\"\nThat is true universal love-rooted in love for Kr�Q.a. Without\nsuch Kr�Q.a consciousness, there is no question of love at all.\n\nKr�Q.a consciousness is the stage beyond self-realization in\n\nwhich the devotee becomes one with Kr�Q.a in the sense that\nKr�Q.a becomes everything for the devotee, and the devotee be­\n\ncomes full in loving Kr�Q.a. An intimate relationship between the\nLord and the devotee then exists. In that stage, the living entity\nattains his immortality. Nor is the Personality of Godhead ever\n\nout of sight of the devotee. To merge in Kr�Q.a is spiritual annihilation. A devotee takes no such risk. It is stated in the Brahma­\n\nsarhhita (5.38),\npremafijana-cchurita-bhakti-vilocanena\nsanta� sadaiva hrdaye�u vilokayanti\n\n", "The-Path-of-Perfection-SCAN#p0059": "THE PATH OF PERFECTION\n\n84\n\nPerception of the Supers out\n\n85\n\n\"The Brahmas and other lords of the mundane worlds appear\n\nyam sydmasundaram acintya-gUIJa-svaruparh\ngovindam adi-puru$arh tam aharh bhajdmi\n\nfrom the pores of Maha-Vi�r;tu and remain alive for the duration of\nHis one exhalation. I adore the primeval Lord, Govinda, for\n\n\"I worship the primeval Lord, Govinda, who is always seen by the\n\nMaha-Vi�r;tu is a portion of His plenary portion.\" The words gavindam adi-puru$arh tam aharh bhajdmi (\"I worship Govinda, the\n\ndevotee whose eyes are anointed with the pulp of love. He is seen\n\nin His eternal form of Syamasundara, situated within the heart of\n\nprimeval Lord\") are most important. The word ddi means\n\nSyamasundara, Kartamesana, always within his heart. At this\nstage, Lord Kr�r;ta never disappears from the sight of the devotee,\nnor does the devotee ever lose sight of the Lord. In the case of a\nyogiwho sees the Lord as Paramatma within the heart, the same\n\nthe original enjoyer.\" And who is this Govinda whose plenary\n\nthe devotee.\" One who has developed such a love for Kr�r;ta sees\n\n\"original,\" and puru$am means \"the Lord as the original male,\nportion is the Maha-Vi�r;tu? And what is the function of the MahaVi�r;tu?\n\nIn every universe there is a primary, original living entity\n\napplies. Such a yogi turns into a pure devotee and cannot bear to\n\nknown as Brahma. The life of Brahma is the life of the universe,\n\nlive for.a moment without seeing the Lord within himself.\n\nand this life exists during only one breathing period (exhalation\n\nour order supplier. We cannot demand, \"Come and show Your­\n\nCausal Ocean, and when He exhales, millions of universes issue\nfrom His bo y as bubbles and then develop. When the MahaVi�r;tu inhales, these millions of universes return within Him, and\n\nThis is the real process by which we can see God. God is not\n\nand inhalation) of the Maha-Vi�r;tu. The Maha-Vi�r;tu lies on the\n\nd\n\nself.\" No, we first have to qualify ourselves. Then we can see God\nat every moment and everywhere.\n\nthis is called the process of annihilation. That, in essence, is the\n\nsarva-bhuta-sthitarh yo mdrh\nbhajaty ekatvam dsthita/:1\nsarvathd vartamdno 'pi\nsa yogi mayi vartate\n\nposition of these material universes: they come out from the body\n\n\"The yogi who knows that I and the Supersoul within all creatures\n\nsarva-bhutdni kaunteya\nprakrtirh ydnti mdmikdm\nkalpa-k$aye punas tdni\nka/pddau visr.jdmy aham\n\nof the Maha-Vi�r;tu and then again return. In the Ninth Chapter of\n\nBhagavad-gitd (9.7) it is also indicated that these material universes are manifest at a certain period and are then annihilated.\n\nare one worships Me and remains always in Me in all circumstances.\" (Bg. 6.31)\n\nA yogi who is practicing meditation on the Supersoul sees\n\nwithin himself the plenary portion of Kr�r;ta as Vi�r;tu-with four\nhands, holding conchshell, wheel, club, and .lotus flower. This\n\n\"0 son of Kunti, at the end of the millennium, every material\nmanifestation enters into My nature, and at the beginning of\nanother millennium, by My potency I again create.\" The creation,\nmaintenance, and annihilation of this material cosmic manifestation are completely dependent on the supreme will of the Personality of Godhead. \"At the end of the millennium\" means at\nthe death of Brahma. Brahma lives for one hundred years, and his\none da is calculated at 4,300,000,000 of our earthly years. His\n\nmanifestation of Vi�r;tu, which is the yogi's object of concentration,\nis Kr�r;ta's plenary portion. As stated in Brahma-sarhhitd (5.48),\n\nyasyaika-nisvasita-kdlam athdvalambya\njivanti loma-vila-jd jagad-a!Jcfa-ndthd/:1\nVi$1JUr mahan sa iha yasya kald-vise$0\ngovindam ddi-puru$arh tam aharh bhajdmi\n\ny\n\n..\n\n", "The-Path-of-Perfection-SCAN#p0060": "THE PATH OF PERFECTION\n\n86\n\nnight is of the same duration. His month consists of thirty such\ndays and nights, and his year of twelve months. After one hundred\nsuch years, when Brahma dies, the devastation or annihilation\ntakes place� this means that the energy manifested by the\nSupreme Lord is again wound up in Himself. That is, the MahaVi�I).U inhales. Then again, when there is need to manifest the cosmic world, it is done by His will: \"Although I am one, l shall\nbecome many.\" This is the Vedic aphorism. He expands Himself\nin this material energy, and the whole cosmic manifestation again\ntakes place.\nSince the entire creation and annihilation of the material universes depend on the exhaling and inhaling of the Maha-Vi�I).U,\nwe can hardly imagine the magnitude of that Maha-Vi�I).U. And\nyet it is said here that this Maha-Vi�I).u is but a plenary portion of\nthe plenary portion of K��I).a, who is the original Govinda. The\nMaha-Vi�I).u enters into each universe as Garbhodakasayi Vi�Q.u,\nand Garbhodakasayi Vi�I).U further expands as K�irodakasayi\nVi�I).u, and it is this Vi�I).U form that enters into the heart of every\nliving entity. In this way, Vi�I).u is manifest throughout the creation. Thus the yogis concentrate their minds on the K�irodakasayi\nVi�I).u form within the heart. As stated in the last chapter of\nBhagavad-gitd (18.61),\nisvara/:1 sarva-bhiitiimirh\n\nPerception of the Supersoul\n\n87\n\nent in the innumerable hearts of living entities. For example,\nthere is only one sun in the sky, but this sun may be reflected in\n\nmiIIions of buckets of water. Or, one may ask millions and trillions\n\nof people, \"Where is the sun?\" And each will say, \"Over my\nhead.\" The sun is one, but it is reflected countless times. According to the Vedas, the living entities are innumerable� there is no\n\npossibility of counting them. Just as the sun can be reflected in\ncountless buckets of water, Vi�QU, the Supreme Personality of\n\nGodhead, can live in each and everyone's heart. It is this form that\nis K��Qa's plenary portion, and it is this form on which the yogi\nconcentrates.\nOne who is engaged in K��Qa consciousness is already a perfect\nyogi. In fact, there is no difference between a K��Qa conscious\ndevotee always engaged in the transcendental loving service of\n\nK��Qa and a perfect yogi engaged in meditation on the Supersoul.\nThere is no difference between a yogi in samiidhi (in a trance\nmeditating on the Vi�Qu form) and a K��Qa conscious person\nengaged in different activities. The devotee-even though engaged in various activities while in material existence-remains\nalways situated in K��Qa. This is confirmed in the Bhakti-rasiimrtasindhu of Srila Riipa Gosvami: nikhiliisv apy avasthiisu jivan-mukta/:1\nsa ucyate. A devotee of the Lord, always acting in K��Qa consciousness, is automatically liberated. This is also confirmed in the\n\nFourteenth Chapter of Bhagavad-gitii (14.26):\n\nhrd-dese 'rjuna ti$!hati\nbhriimayan sarva-bhiitiini\nyantriiriicjhiini miiyayii\n\nmiirh ca yo 'vyabhiciirel}a\nbhakti-yogena sevate\nsa gul}iin samatityaitiin\n\n\"The Supreme Lord is situated in everyone's heart, 0 Arjuna,\nand is directing the wanderings of all living entities, who are\nseated as on a machine, made of the material energy.\"\nThus, according to the yogic process, the yogi finds out where\nthe K�irodakasayi Vi�I).U is seated within the heart, and when he\nfinds this form there, he concentrates on Him. The yogi should\nknow that this Vi�QU is not different from K��Qa. K��Qa in this\nform of Supersoul is situated in everyone's heart. Furthermore,\nthere is no difference between the innumerable Supersouls pres-\n\nbrahma-bhiiyiiya kalpate\n\n\"One who engages in full devotional service, who does not fall\ndown in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman.\"\nThus the devotee engaged in unalloyed devotional service has\nalready transcended the material modes of nature. Being situated\non the Brahman platform means being liberated. There are three\nplatforms: the bodily, or sensual� the mental� and the spiritual.\n\n", "The-Path-of-Perfection-SCAN#p0061": "88\n\nPerception qf the Supersoul\n\nTHE PATH OF PERFECTION\n\n89\n\nThe spiritual platform is called the Brahman platform, and libera­\n\nArjuna!\" (Bg. 6.32) This is true universal vision. It is not that\n\ntion means being situated on that platform. Being conditioned\n\nGod is sitting in my heart and not in the heart of a dog, cat, or cow.\nSarva-bhutanam means that He is sitting in the hearts of all living\n\nsouls, we are presently situated on the bodily, or sensual, platform. Those who are a little advanced-speculators, philosophers-are situated on the mental platform. Above this is the\n\nentities, in the human heart and in the ant's heart. The only dif­\n\nplatform of liberation, of Brahman realization.\n\nhe tries to follow the safikhya-yoga or bhakti-yoga system, is able\n\nference is that cats and dogs cannot realize this. A human being, if\n\nThat the devotee, always acting in Kr�Qa consciousness, is\n\nto understand, and this is the prerogative of human life. If we miss\n\nautomatically situated on the liberated platform of Brahman is also\n\nthis opportunity, we suffer a great loss, for we have undergone the\nevolutionary process and have passed through more than eight\n\nconfirmed in the Narada-paiicaratra:\n\nmillion species of life in order to get this human form. We should\n\ndik-kalady-anavacchinne\n\ntherefore be conscious of this and careful not to miss this oppor­\n\nkr�!Je ceto vidhaya ca\n\ntunity. We have a good body, the human form, and intelligence\n\ntan-mayo bhavati k�iprarh\n\nand civilization. We should not live like animals and struggle hard\n\njivo brahma!Ji yojayet\n\nfor existence but should utilize our time thinking peacefully and\nunderstanding our relationship with the Supreme Lord. This is the\ninstruction of Bhagavad-gita: Don't lose this opportunity� utilize it\nproperly.\n\n\"By concentrating one's attention on the transcendental form of\nKr�Qa, who is all-pervading and beyond time and space, one becomes absorbed in thinking of Kr�Qa and then attains the happy\nstate of transcendental association with Him.\"\nKr�oa consciousness is the highest stage of trance in yoga practice. This very understanding that Kr�oa is present as Paramatma\nin everyone's heart makes the yogi faultless. The Vedas confirm\nthis inconceivable potency of the Lord as follows:\neko 'pi san bahudha yo 'vabhati\naisvaryad ruparh ekarh ca suryavad bahudheyate\n\"Vi�QU is one, and yet He is certainly all-pervading. By His inconceivable potency, in spite of His one form, He is present everywhere. As the sun, He appears in many places at once.\"\natmaupamyena sarvatra\nsamarh pasyati yo 'rjuna\nsukharh va yadi va dul;kharh\nsa yogi paramo matal;\n\"He is a perfect yogi who, by comparison to his own self, sees the\ntrue equality of all beings, both in their happiness and distress, 0\n\nt\n\n", "The-Path-of-Perfection-SCAN#p0062": "\\..\n\nCHAPTER SEVEN\n\nYoga for the Modern Age\narjuna uvaca\nyo 'yam yogas tvayti prokta�\nsamyena madhusildana\netasytiharh na pasytimi\ncaiicalatvtit sthitirh sthirtim\n\"Arjuna said: 0 Madhusudana, the system of yoga which You\nhave summarized appears impractical and unendurable to me, for\nthe mind is restless and unsteady.\" (Bg. 6.33)\n\nThis is the crucial test of the eightfold a�fanga-yoga system expounded herein by Lord Sri Kr�Q.a. It has already been explained\n\nthat one must sit in a certain way and concentrate the mind on the\nform of Vi�Q.U seated within the heart. According to the a�faligayoga system, first of all one has to control the senses, follow all the\nrules and regulations,\n\npractice the sitting posture and the\n\nbreathing process, concentrate the mind on the form of Vi�Q.U\nwithin the heart, and then become absorbed in that form. There\nare eight processes in this a�tanga-yoga system, but herein Arjuna\nsays quite frankly that this a�faliga-yoga system is very difficult.\nIndeed, he says that it \"appears impractical and unendurable to\nme.\"\nActually, the a�ttinga-yoga system is not impractical, for were it\nimpractical, Lord Kr�Q.a would not have taken so much trouble to\ndescribe it. It is not impractical, but it appears impractical. What\n\n91\n\n'\n\n", "The-Path-of-Perfection-SCAN#p0063": "92\n\nYoga for the Modern Age\n\nTHE PATH OF PERFECTION\n\n93\n\nmay be impractical for one man may be practical for another. Ar­\n\nto the royal family and was highly elevated in terms of numerous\n\njuna is representative of the common man in the sense that he is\n\nqualities� he was a great warrior, he had great longevity, and,\n\nnot a mendicant or a sannyasior a scholar. He is on the battlefield\nfighting for his kingdom, and in this sense he is an ordinary man\n\nSupreme Personality of Godhead. Five thousand years ago, when\n\nabove all, he was the most intimate friend of Lord Kr!?IJ.a, the\n\nengaged in a worldly activity. He is concerned with earning a\n\nArjuna was living, the life span was very long. At that time, people\n\nlivelihood, supporting his family, and so on. Arjuna has many\n\nused to live up to one thottliland years. In the present age of Kali­\n\nproblems, just as the common man, and generally this system of\n\nyuga, the life span is limited to a hundred years� in Dvapara-yuga,\n\na�[anga-yoga is impractical for the ordinary common man. That is\n\nthe life span was a thousand years� in Treta-yuga, the life span was\n\nthe point being made. It is practical for one who has already com­\n\nten thousand years� and in Satya-yuga, the life span was one\n\npletely renounced everything and can sit in a secluded, sacred\n\nhundred thousand years. Thus as the yugas degenerate, the life\n\nplace on the side of a hill or in a cave. But who can do this in this\n\nspan decreases. Even though Arjuna was living at a time when one\n\nage? Although Arjuna was a great warrior, a member of the royal\n\nwould live and practice meditation for a thousand years, he still\n\nfamily, and a very advanced person, he proclaims this yoga system\n\nconsidered this system impossible.\nFive thousand years ago, Arjuna had much better facilities\n\nimpractical. And what are we in comparison to Arjuna? If w� attempt this system, failure is certain.\nTherefore this system of mysticism described by Lord Kf!?Q.a to\nArjuna beginning with the words sucau dese and ending with yogi\nparama/:1 is here rejected by Arjuna out of a feeling of inability. As\n\n'I\n\nthan we do now, yet he refused to accept this system of yoga. In\nfact, we do not find any record in history of his practicing it at any\ntime. Therefore, this system must be considered generally impossible in this age of Kali. Of course, it may be possible for some\nvery few, rare men, but for the people in general it is an impossi­\n\nstated before, it is not possible for an ordinary man to leave home\n\nble proposal. If this were so five thousand years a!w, what of the\n\nand go to a secluded place in the mountains or jungles to practice\n\nyoga in this age of Kali. The present age is characterized by a bitter\n\npresent day? Those who are imitating this yoga system in different\n\nstruggle for a life of short duration. As Kali-yuga progresses, our\n\nso-called schools and societies, although complacent, are certainly\n\nlife span gets shorter and shorter. Our forefathers lived for a\n\nwasting their time. They are completely ignorant of the desired\n\nhundred years or more, but now people are dying at the age of\n\ngoal.\n\nsixty or seventy. Gradually the life span will decrease even\n\nSince this a�tanga-yoga system is considered impossible, the\n\nfurther. Memory, mercy, and other good qualities will also decrease\nin this age.\n\nbhakti-yoga system is recommended for everyone. Without training or education, one can automatically participate in bhakti-yoga.\n\nIn Kali-yuga, people are not serious about self-realization even\nby simple, practical means, and what to speak of this difficult yoga\n\nEven a small child can clap at kirtana. Therefore Lord Caitanya\n\nsystem, which regulates the mode of living, the manner of sitting,\n\nfor this age.\n\nMahaprabhu has proclaimed bhakti-yoga the only system practical\n\nselection of place, and detachment of the mind from material\n\nharer nama harer nama\n\nengagements. As a practical man, Arjuna thought it was impossi­\n\nharer namaiva kevalam\n\nble to follow this system of yoga, even though he was favorably\n\nkalau nasty eva nasty eva\n\nendowed in many ways. He was not prepared to become a pseudo\n\nnasty eva gatir anyatha\n\nyogi and practice some gymnastic feats. He was not a pretender but\na soldier and a family man. Therefore he frankly admitted that for\n\n\"In this age of quarrel and hypocrisy the only means of\n\nhim this system of yoga would be a waste of time. Arjuna belonged\n\ndeliverance is chanting the holy name of the Lord. There is no\n\n•\n\n", "The-Path-of-Perfection-SCAN#p0064": "94\n\nTHE PATH OF PERFECTIO\n\nN\n\nYoga for the Modern Age\n\nother way. There is no other way\n. There is no other way.\" Chanting is very simple, and one will\nfeel the results immediately. Pratyak$dvagamarh dharmyam. If\nwe attempt to practice other\nyoga\nsystems, we will remain in dark\nness; we will not know whether\nor\nnot we are making progress. In\nbhakti-yoga, one can understand,\n\"Yes, now I am making progress\n.\" This is the only yoga system by\nwhich one can quickly attain selfrealization and liberation in this\nlife. One doesn't have to wait for\nanother lifetime.\n\n95\n\n\"The Blessed Lord said: 0 mighty-armed son of Kunti, it is undoubtedly very difficult to curb the restless mind, but it is possible\n\nby constant practice and by detachment.\" (Bg. 6.35) Kr�Qa does\nnot say that it is not difficult. Rather, He admits that it is difficult,\n\nbut possible by means of constant practice. Constant practice\nmeans engaging ourselves in some activities that remind us of\nKr�Qa. ln this Society for -Kr�Qa consciousness we therefore have\nmany activities-kirtana, temple activities, prasdda, publications,\nand so on. Everyone is engaged in some activity with Kr�Q.a at the\n\ncaficalarh hi mana/:1 kf$1Ja\npramdthi balavad drr;lham\n\ncenter. Therefore whether one is typing for Kr�Q.a, cooking for\n\ntasydharh nigraharh manye\n\nis in the yoga system, and he is also in Kr!?Qa. We engage in ac­\n\nKr!?Qa, chanting for Kr!?Qa, or distributing literature for Kr!?Qa, he\n\nvdyor iva sudu$karam\n\ntivities just as in material life, but these activities are molded in\nsuch a way that they are directly connected with Kr�Qa. Thus\n\n\"For the mind is restless, turbulent, obstinate, and very strong, 0\nKr�Qa, and to subdue it is, it seems to me, more difficult than con­\n\nthrough every activity, Kr�Qa consciousness is possible, and perfection in yoga follows automatically.\n\ntures the mind immediately. Just by saying the name Km�a and\n\nasarhyatdtmand yogo\n\ntrolling the wind.\" (Bg. 6.34) By chanting Hare Kr�Qa, one cap­\n\ndu$prdpa iti me mati/:1\n\nhearing it, the mind is automatically fixed on Kr�Qa. This means\n\nvasydtmand tu yatatd\n\nthat the yoga system is immediately attained. The entire yoga\n\nsakyo 'vdptum upiiyata/:1\n\nsystem aims at concentration on the form of Vi�l)u, and Kr�l)a is\nthe original personality from whom all these Vi�l)u forms are ex­\n\n\"For one whose mind is unbridled, self-realization is difficult\nwork. But he whose mind is controlled and who strives by right\n\npanded. Kr�Qa is like the original candle from which all other can-\n\n. dies are lit. If one candle is lit, one can light any number of\n\nmeans is assured of success. That is My opinion.\" (Bg. 6.36) The\n\ncandles, and there is no doubt that each candle is as powerful as\n\nSupreme Personality of Godhead declares that one who does not\n\nthe original candle. Nonetheless, one has to recognize the original\n\naccept the proper treatment to detach the mind from material\n\ncandle as the original. Similarly, from Kr�Qa millions of Vi�l)u\n\nengagement can hardly achieve success in self-realization. Trying\n\nforms expand, and each Vi�l)u form is as good as Kr�Qa, but Kr�Qa\n\nto practice yoga while engaging the mind in material enjoyment is\n\nremains the original. Thus one who concentrates his mind on\n\nlike trying to ignite a fire while pouring water on it. Similarly, yoga\n\nLord Sri Kr�Qa, the original Supreme Personality of Godhead, im­\n\npractice without mental control is a waste of time. I may sit down\n\nmediately attains the perfection of yoga.\n\nto meditate and focus my mind on Kr�Qa, and that is very\ncommendable, but there are many yoga societies that teach their\n\nsr�bhagavdn uvdca\n\nstudents to concentrate on the void or on some color. That is, they\n\nasarhsayarh mahd-bdho\n\ndo not recommend concentration on the form of Vi�I)U. Trying to\n\nmano durnigraharh calam\n\nconcentrate the mind on the impersonal or the void is very dif­\n\nabhydsena tu kaunteya\n\nficult and troublesome. lt is stated by Sri Kt�l)a in the Twelfth\n\nvairdgye!Ja ca grhyate\n\nChapter of Bhagavad-gitii (12.5),\n\nt\n\n", "The-Path-of-Perfection-SCAN#p0065": "96\n\nTHE PATH OF PERFECTION\nkleso 'dhikataras te$am\navyaktasakta-cetasam\navyakta hi gatir du�kham\ndehavadbhir avapyate\n\n\"For those whose minds are attached to the unmanifested,\n\nCHAPTER EIGHT\n\nimpersonal feature of the Supreme, advancement is very\ntroublesome. To make progress in that discipline is always difficult\nfor those who are embodied.\"\nIn the temple, the devotee tries to concentrate on the form of\nKr�Qa. Concentrating on nothingness, on void, is very difficult,\nand naturally the mind is very flickering. Therefore instead of concentrat_ing on the void, the mind searches out something else. The\n\nFailure and Success in Yoga\nSuppose I give up my business, my ordinary occupation, and\nbegin to practice yoga, real yoga, as explained herein by Lord Sri\nKr�Qa. Suppose I practice, and somehow or other I fail� I cannot\nproperly complete the process. What, then, is the result? This is\nArjuna's very next question.\n\nmind must be engaged in thinking of something, and if it is not\nthinking of Kr�Qa, it must be thinking of maya. Therefore,\npseudomeditation on the impersonal void is simply a waste of\ntime. Such a show of yoga practice may be materially lucrative, but\nuseless as far as spiritual realization is concerned. I may open a\nclass in yogic meditation and charge people money for sitting\ndown and pressing their nose this way and that, but if my students\ndo not attain the real goal of yoga practice, they have wasted their\n\naljuna uvaca\nayati� sraddhayopeto\nyogac calita-manasa/:1\naprapya yoga-samsiddhim\nkam gatim kmza gacchati\n\ntime and money, and I have cheated them.\nTherefore one has to concentrate his mind steadily and constantly on the form of Vi�QU, and that is called samadhi. In Kr�Qa\n\n\"Arjuna said: What is the destination of the man of faith who does\nnot persevere, who in the beginning takes to the process of selfrealization but who later desists due to worldly-mindedness and\nthus does not attain perfection in mysticism?\" (Bg. 6.37)\nThe path of self-realization, of mysticism, is described in the\nBhagavad-gita. The basic principle of self-realization is knowing\n\nconsciousness, the mind is controlled by engaging it constantly in\nthe transcendental loving service of the Lord. Unless one is\nengaged in Kr�Qa consciousness, he cannot steadily control the\nmind. A Kr�Qa conscious person easily achieves the result of yoga\npractice without separate endeavor, but a yoga practitioner cannot\nachieve success without becoming Kr�Qa conscious.\n\nthat \"I am not this material body but am different from it, and my\nhappiness is in eternal life, bliss, and knowledge.\" Before arriving\nat the point of self-realization, one must take it for granted that he\nis not this body. That lesson is taught in the very beginning of\nBhagavad-g ita : the living entity is not this material body but some­\n\nthing different, and his happiness is in eternal life.\nClearly, this life is not eternal. The perfection of yoga means\nattaining a blissful, eternal life full of knowledge. All yoga systems\n\n97\n\n,,,\n\n", "The-Path-of-Perfection-SCAN#p0066": "98\n\nTHE PATH OF PERFECTION\n\nFailure and Success in Yoga\n\n99\n\ndefeat the practitioner by various allurements. A conditioned soul\n\nshould be executed with that goal in mind. It is not that one at­\n\nis already allured by the modes of material energy, and there is\n\ntends yoga classes to reduce fat or to keep the body fit for sense\ngratification. This is not the goal of yoga, but people are taught this\nway because they want to be cheated. Actually, if you undergo any\nexercise program, your body will be kept fit. There are many\n\nevery chance of being allured again, even while performing transcendental disciplines. This is called yogac calita-manasa�: devia­\n\nthey help keep the body fit, reduce fat, and help the digestive\n\nAs stated in Bhagavad-gfta (6.37), quoted above, yogat means\n\"from the practice of yoga,\" ca/ita means \"diversion,\" and mana ­\n\ntion from the transcendental path. Arjuna is inquisitive to know\nthe results of deviation from the path of self-realization.\n\nsystems of bodily exercise-weight lifting and other sports-and\nsystem. Therefore there is no need to practice yoga for these pur­\n\nsa� means \"mind.\" So there is every chance for the mind to\nbe diverted from yoga practice. We all have some experience of\n\nposes. The real purpose for practicing yoga is to realize that I am\nnot this body. I want eternal happiness, complete knowledge, and\n\ntrying to concentrate by reading a book, and our mind is so dis­\n\neternal life-that is the ultimate end of the true yoga system.\n\nturbed that it does not allow us to concentrate on the book.\n\nThe goal of yoga is transcendental, beyond both body and\n\nActually, Arjuna is asking a very important question, for one is\n\nmind. Self-realization is sought by three methods: (1) the path of\n\nknowiedge (jiiana); (2) the path of the eightfold system; or (3)\n\nsubject to failure in all types of yoga-be it the eightfold yoga\n\nthe path of bhakti-yoga. In each of these processes, one has to realize the constitutional position of the living entity, his relationship\n\nbhakti-yoga system of devotional service. Failure is possible on\n\nsystem, the jfiana-yoga system of speculative philosophy, or the\n\nany of these paths, and the results of failure. are clearly explained\n\nwith God, and the activities whereby he can reestablish the lost\nlink and achieve the highest perfectional stage of Kr�Q.a conscious­\n\nby Sri Kr�Q.a Himself in the following dialogue with Arjuna\n(Bg. 6.38-44). Arjuna, continuing his inquiry, asks,\n\nness. Following any of the above-mentioned three methods, one\nis sure to reach the supreme goal sooner or later. This was asserted\n\nkaccin nobhaya-vibhra$fas\nchinnabhram iva nasyati\naprati$!ho maha-bdho\nvimil(j.ho brahmal}a� pathi\n\nby the Lord in the Second Chapter: even a little endeavor on the\ntranscendental path offers a great hope for deliverance.\nOf these three methods, the path of bhakti-yoga is especially\nsuitable for this age, because it is the most direct method of God\n\nrealization. To be doubly assured, Arjuna is asking Lord Kr�Q.a to\n\n\"0 mighty-armed Kr�Q.a, does not such a man, being deviated\n\nconfirm His former statement. One may sincerely accept the path\n\nfrom the path of Transcendence, perish like a riven cloud, with no\n\nof self-realization, but the process of cultivation of knowledge\n\nposition in any sphere?\"\n\n(jiiana) and the practice of the eightfold yoga system are generally\n\nvery difficult for this age. Therefore, despite constant endeavor,\n\netan me sarhsayarh kr$1Ja\nchettum arhasy ase$a fa�\ntvad-anya� sarhsayasyasya\nchetta na hy upapadyate\n\none may fail for many reasons. First of all, one may not be actually\nfollowing the process, the rules and regulations. To pursue the\n\ntranscendental path is more or less to declare war on the illusory\nenergy. When we accept any process of self-realization, we are actually declaring war against maya, illusion, and maya is certain to\n\ntely.\n''This is my doubt, 0 Kr�Q.a, and I ask You to dispel it comple\nthis\ndestroy\ncan\nwho\nfound\nbe\nto\nBut for Yourself, no one is\n\nplace many difficulties before us. Therefore, there is a chance of\n\nfailure, but one has to become very steady. Whenever a person\n\ndoubt.\"\n\ntries to escape the clutches of the illusory energy, she tries to\n\n•\n\n", "The-Path-of-Perfection-SCAN#p0067": "100\n\nTHE PATH OF PERFECTION\n\nFailure and Success in Yoga\n\nsr�bhagavdn uvdca\npdrtha naiveha ndmutra\nvindsas tasya vidyate\nna hi ka/ydtJa-krt kascid\ndurgatirh tdta gacchati\n\n101\n\npurvdbhydsena tenaiva\nhriyate hy avaso 'pi satz\njijfidsur api yogasya\nsabda-brahmdtivartate\n\"By virtue of the divine consciousness of his previous life, he\nautomatically becomes attracted to the yogic principles-even\n\n\"The Blessed Lord said: Son of Prtha, a transcendentalist engaged\nin auspicious activities does not meet with destruction either in\nthis world or in the spiritual world; one who does good, My friend,\nis never overcome by evil.\"\n\nwithout seeking them. Such an inquisitive transcendentalist, striv­\n\nprdpya pu1Jya-krtdrh lokdn\nu�itvd sdsvatiQ samd/:1\nsucindrh srimatdrh gehe\nyoga-bhra�!O 'bhijdyate\n\nsciousness movement. Presently we are preparing this divine con­\n\ning for yoga, stands always above the ritualistic principles of the\nscriptures.\"\nPurification of consciousness is the purpose of this Kr�Q.a consciousness, for our consciousness goes with us at the time of\ndeath. Consciousness is carried from the body just as the aroma of\na flower is carried by the air. When we die, this material body composed of five elements-earth, water, air, fire, and ether-decom­\n\n\"The unsuccessful yogi, after many, many years of enjoyment on\n\nposes, and the gross materials return to the elements. Or, as the\n\nthe planets of the pious living entities, is born into a family of\n\nChristian Bible says, \"Dust thou art, and unto dust thou shalt\n\nrighteous people, or into a family of rich aristocracy.\"\n\nreturn.\" In some societies the body is burned, in others it is\nburied, and in others it is thrown to animals. In India, the Hindus\n\natha vd yogindm eva\nkule bhavati dhimatdm\netad dhi durlabhatararh\nloke janma yad idrsam\n\nburn the body, and thus the body is transformed into ashes. Ash is\nsimply another form of earth. Christians bury the body, and after\nsome time in the grave, the body eventually turns to dust, which\nagain, like ash, is another form of earth. There are other\nsocieties-like the Parsee community in India-that neither burn\n\n\"Or he takes his birth in a family of transcendentalists who are\n\nnor bury the body but throw it to the vultures, and the vultures\n\nsurely great in wisdom. Verily, such a birth is rare in this world.\"\n\nimmediately come to eat the body, and then the body is eventually\n\ntatra tam buddhi-sarhyogarh\nlabhate paurva-dehikam\nyatate ca tato bhuya/:1\nsarhsiddhau kuru-nandana\n\nwe are soaping and caring for so nicely, will eventually turn into\n\ntransformed into stool. So in any case, this beautiful body, which\neither stool, ashes, or dust.\nAt death, the finer elements (mind, intelligence, and ego),\nwhich, combined, are called consciousness, carry the small particle of spirit soul to another body to suffer or enjoy, according to\n\n\"On taking such a birth, he again revives the divine consciousness\n\none's work. Our consciousness is molded by our work. If we\n\nof his previous life, and he tries to make further progress in order\nto achieve complete success, 0 son of Kuru.\"\n\nassociate with stool, our consciousness, which is like the air, will\ncarry the aroma of stool, and thus at the time of death will\n\nt\n'\n\n.\n\n", "The-Path-of-Perfection-SCAN#p0068": "102\n\nTHE PATH OF PERFECTION\n\nFailure and Success in Yoga\n\ntransport us to an undesirable body. Or, if the consciousness\npasses over roses, it carries the aroma of roses, and thus we are\ntransported to a body wherein we can enjoy the results of our previous work. If we train ourselves to work in Kr�IJ.a consciousness,\nour consciousness will carry us to Kr�IJ.a. Different types of body\n\n103\n\nprogress is a question of practice. When a child is born, he neither\nknows how to smoke nor how to drink, but through association he\nbecomes a drunkard or a smoker. Association is the most important factor. Satigiit safijiiyate kiima/:1. For instance, there are many\nbusiness associations, and by becoming a member of certain\n\nare developed according to consciousness; therefore, if we train\nour consciousness according to the yogic principles, we will attain\na body wherein we can practice yoga. We will get good parents and\na chance to practice the yoga system, and automatically we will be\nable to revive the Kr�IJ.a consciousness practiced in our previous\nbody. Therefore it is stated in this last verse, \"By virture of the\ndivine consciousness of his previous life, he automatically become!? attracted to the yogic principles-even without seeking\nthem.\" Therefore, our present duty is to cultivate divine consciousness. If we want divine life, spiritual elevation, and eternal,\nblissful life, full of knowledge-in other words, if we want to go\nback home, back to Godhead-we have to train ourselves in\ndivine consciousness, or Kr�IJ.a consciousness.\nThis can be easily done through association (satigiit saiijiiyate\nkiima/:1). Through divine association, our consciousness is made\ndivine, and through demoniac association, our consciousness is\nmade demoniac. Therefore, our consciousness must be trained to\nbe divine through the proper association of those in Kr�IJ.a consciousness. That is the duty of one in this human form, a form that\ngives us a chance to make our next life completely divine. To attain this end, we should try to contact those who are developing\ndivine consciousness.\n\nassociations, one's business flourishes. In any endeavor, association is very important. For the development of divine consciousness, we have established the International Society for Krishna\nConsciousness, in which the methods of attaining divine consciousness are taught. In this society we invite everyone to come\nand chant Hare Kr�IJ.a. This process is not difficult, and even\nchildren can participate. No previous qualifications are necessary;\n\none doesn't need a master's degree or doctorate. Our invitation to\neveryone is to join this association and become Kr�IJ.a conscious.\nThe Supreme Lord, God, is pure, and His kingdom is also\n\npure. If one wants to enter His kingdom, he must also be pure.\nThis is very natural; if we want to enter a particular society, we\nmust meet certain qualifications. If we want to return home, back\nto Godhead, there is a qualification we must meet-we must not\n\nbe materially contaminated. And what is this contamination?\nUnrestricted sense gratification. If we can free ourselves from the\nmaterial contamination of sense gratification, we can become eligible to enter the kingdom of God. That process of freeing ourselves, of washing ourselves of this contamination, is called the\nyoga system. As stated before, yoga does not mean sitting down\n\nfor fifteen minutes, meditating, and then continuing with sense\ngratification. To be cured of a certain disease, we must follow the\nprescriptions of a physician. In this Sixth Chapter of Bh aga vadgitii, the process of yoga is recommended, and we have to follow\nthe prescribed methods in order to be freed from material contamination. If we succeed in doing so, we can link up, or connect,\n\nprayatniid yatamiinas tu\nyogi sarhsuddha-kilbi:ja/:1\naneka-janma-sarhsiddhas\ntato yiiti pariirh gatim\n\nwith the Supreme.\nKr�IJ.a consciousness is a method for connecting directly with\nthe Supreme. This is the special gift of Lord Caitanya Mahaprabhu. Not only is this method direct and immediate, but it is\nalso practical. Although many people entering this Society have\nno qualifications, they have become highly advanced in Kr�I.la\n\n\"But when the yogi engages himself with sincere endeavor in\nmaking further progress, being washed of all contaminations, then\nultimately, after many, many births of practice, he attains the\nsupreme goal.\" (Bg. 6.45) As indicated in this verse, making\n\n•\n\n", "The-Path-of-Perfection-SCAN#p0069": "104\n\nTHE PATH OF PERFECTION\n\nFailure and Success in Yoga\n\n105\n\ncation\" means not even taking tea or coffee-to say nothing of\n\nconsciousness simply by coming in contact with the Society. In\nthis age, life is very short, and a yoga process that takes a long time\nwill not help the general populace. In Kali-yuga, people are all so\nunfortunate, and association is very bad. Therefore, this process\n\nother intoxicants. And there is no gambling and no meat-eating\n(including fish and eggs). Simply by following these four basic\nrules and regulations, one becomes immediately uncontaminated.\nNo further endeavor is necessary. As soon as one joins this Kr�?Q.a\nconsciousness movement and follows these rules and regulations,\nmaterial contamination is immediately removed, but one must be\n\nof directly contacting the Supreme is recommended-hari-nama.\nKf�?Q.a is present in the form of His transcendental name, and we\ncan contact Him immediately by hearing His name. Simply by\n\ncareful not to be contaminated again. Therefore these rules and\nregulations should be followed carefully.\nMaterial contamination begins with these four bad habits, and\n\nhearing the name Kr$r;a we immediately become freed from material contamination.\nAs stated in the Seventh Chapter of Bhagavad-gita (7.28),\n\nif we manage to check them, there is no question of contamination. Therefore, as soon as we take to Kr�Q.a consciousness, we\n\nye$drh tv anta-gatam papam\n\nbecome free. However, we should not think that because Kf!?Q.a\nconsciousness makes us free, we can again indulge in these four\n\njananam pur;ya-karmar;am\nte dvandva-moha-nirmukta\n\nbad habits and get free by chanting. That is cheating, and that will\nnot be allowed. Once we are freed, we should not allow ourselves\nto become contaminated again. One should not think, ..I shall\n\nbhajante mam dnlha-vratd/:1\n\"Persons who have acted piously in previous lives and in this life,\n\ndrink or have illicit sex and then chant and make myself free.\"\nAccording to some religious processes, it is said that one can commit all kinds of sin and then go to church, confess to a priest, and\n\nwhose sinful actions are completely eradicated, and who are freed\nfrom the duality of delusion, engage themselves in My service\nwith determination.\" It is herein stressed that one must be completely fixed in Kr�?Q.a consciousness, devoid of duality, and must\n\nbe freed of all sin. Therefore people are sinning and confessing\nand sinning and confessing over and over again. But this is not the\nprocess of Kf!?Q.a consciousness. If you are freed, that's all right,\nbut don't do it again. After all, what is the purpose of confession?\nIf you confess, \"I have committed these sinful activities,\" why\n\nexecute only pious activities. Because the mind is flickering,\ndualities will always come. One is always wondering, ••shall I become Kr�?Q.a conscious, or should I engage in another consciousness?\" These problems are always there, but if one is advanced by\n\nshould you commit them again? If a thief confesses that he has\nbeen pickpocketing, he is freed of his sin by virtue of his confession, but does this mean that he should go out again and pick\npockets? This requires a little intelligence. One should not think\n\nvirtue of pious activities executed in a previous life, his consciousness will be steadily fixed, and he will resolve, ••I will be Kr�?Q.a\nconscious.\"\nWhether we acted piously in this life or a previous life really\n\nthat because by confessing one becomes freed, he should continue\nto commit sinful activities, confess again, and again become freed.\n\ndoesn't matter. This chanting of Hare Kr�Q.a is so potent that\nthrough it we will immediately be purified. We should have the\ndetermination, however, not to become implicated in furthe-r im­\n\nThat is not the purpose of confession.\nWe should therefore understand that\n\npious activities. Therefore, for those who want to be initiated in\n\nif we indulge in\n\nillicit sex, no intoxication, no meat-eating, and no gambling. We\ndon't say, \"No sex.\" But we do say, \"No illicit sex.\" If you want\n\nunrestricted sinful activities, we become contaminated. We\nshould be careful to have sex only according to the rules and\nregulations, to eat only food that has been prescribed and properly\n\nsex, get married and have Kf!?Q.a conscious children. ••No intoxi-\n\noffered, to defend as Kr!?Q.a advised Arjuna-for the right cause.\n\nthis Society for Kf�?Q.a consciousness, there are four principles: no\n\n�·\n\n", "The-Path-of-Perfection-SCAN#p0070": "106\n\nFailure and Success in Yoga\n\nTHE PATH OF PERFECTION\n\nIn this way we can avoid contamination and purify our life. If we\ncan continue to live a pure life until the time of death, we will\n\n107\n\nthe yogic principle, especially the principles of bhakti-yoga, one is\nliving the most perfect life possible. Therefore Kr�Q.a is telling Arjuna, \"My dear friend Arjuna, in all circumstances be a yogi and\nremain a yogi.\"\n\nsurely be transferred to the kingdom of God. When one is fully in\nKr�Q.a consciousness, he does not return to this material world\nwhen he gives up his body. This is stated in the Fourth Chapter\n(Bg. 4.9):\n\nyogimim api sarve$drh\nmad-gatendntardtmand\nsraddhcivdn bhajate yo miirh\nsa me yuktatamo mata/:1\n\njanma karma ca me divyam\nevarh yo vetti tattvata/:1\ntyaktvd deharh punar janma\nnaiti mdm eti so 'rjuna\n\n\"And of all yogis, he who always abides in Me with great faith,\nworshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all.\"\n(Bg. 6.4 7) Here it is clearly stated that there are many types of\n\n\"One who knows the transcendental nature of My appearance and\nactivities does not, upon leaving the body, take his birth again in\n\nyogis-a${iinga-yogis, hafha-yogis, jfldna-yogis, karma-yogis, and\nbhakti-yogis-and that of all the yogis, \"he who always abides in\nMe\" is said to be the greatest of all. \"In Me\" means in Kr�Q.a; that\nis, the greatest yogi is always in Kr�Q.a consciousness. Such a yogi\n\"abides in Me with great faith, worshiping Me in transcendental\nloving service, is most intimately united with Me in yoga, and is\nthe highest of all.\" This is the prime instruction of this Sixth\nChapter on siinkhya-yoga: if one wants to attain the highest platform of yoga, one must remain in Kr�Q.a consciousness.\nIn Sanskrit, the word bhajate, with its root bhaj (bhaj-dhdtu)\nmeans \"to render service.\" But who renders service to Kr�Q.a unless he is a devotee of Kr�Q.a? In this Society of Kr�Q.a consciousness, devotees are rendering service without payment, out of love\nfor Kr�Q.a. They can render service elsewhere and get paid\nhundreds of dollars a month, but this service rendered here is loving service (bhaj), based on love of Godhead. Devotees render\nservice in many ways-gardening, typing, cooking, cleaning, etc.\nAll activities are connected with Kr�Q.a, and therefore Kr�Q.a consciousness is prevailing twenty-four hours a day. That is the highest type of yoga. That is \"worshiping Me in transcendental loving\nservice.\" As stated before, the perfection of yoga is keeping one's\nconsciousness in contact with Vi�Q.U, or Kr�Q.a, the Supreme Lord.\nWe are not simply boasting that even a child can be the highest\n\nthis material world, but attains My eternal abode, 0 Arjuna.\"\nThe unsuccessful yogi returns to a good family or to a righteous, rich, or aristocratic family, but if one is situated in perfect\nKr�Q.a consciousness, he does not return again. He attains Goloka\nVrndavana in the eternal spiritual sky. We should be determined\nnot to come back to this material world again, because even if we\nattain a good birth in a rich or aristocratic family, we can degrade\nourselves again by improperly utilizing our good chance. Why\ntake this risk? It is better to complete the process of Kr�Q.a consciousness in this life. It is very simple and not at all difficult. We\nonly have to keep thinking of Kr�Q.a; then we will be assured that\nour next birth will be in the spiritual sky, in Goloka Vrndavana, in\nthe kingdom of God.\n\ntapasvibhyo 'dhiko yogi\njfldnibhyo 'pi mato 'dhika/:1\nkarmibhyas cadhiko yogi\ntasmad yogi bhavdrjuna\n•• A yogi is greater than the ascetic, greater than the empiricist,\nand greater than the fruitive worker. Therefore, 0 Arjuna, in all\ncircumstances, be a yogi.\" (Bg. 6.46) There are different gradations of life within this material world, but if one lives according to\n\nt\n\n", "The-Path-of-Perfection-SCAN#p0071": "THE PATH OF PERFECTION\n\n108\n\nyogi simply by participating in K��Qa consciousness; no, this is the\nverdict of authorized scripture- Bhagavad-gitd. These words are\nnot our creation but are specifically stated by Lord Sri K��Qa, the\nSupreme Personality of Godhead Himself.\nActually, worship and service are somewhat different. Worship\nimplies some motive. I worship a friend or an important man because if I can please that person, I may derive some profit. Those\nwho worship the demigods worship for some ulterior purpose,\nand that is condemned in the Seventh Chapter of Bhagavad-gitd\n\n(7.20):\nktimais tais tair hrta�jfitinti/:t\nprapadyante 'nya-devatd/:t\ntam tam niyamam dsthdya\nprakrtyd niyatd/:t svayd\n\"Those whose minds are distorted by material desires surrender\nunto demigods and follow the particular rules and regulations of\nworship according to\n\ntheir own natures.\"\n\nThose who are\n\nbewildered by lust worship the demigods with a motive; therefore,\nwhen we speak of worship, some motive is implied. Service,\nhowever, is different, for in service there is no motive. Service is\nrendered out of love, just as a mother renders service to her child\nout of love only. Everyone can neglect that child, but the mother\ncannot, because love is present. Bha.i-dhtitu is similar in that there\nis no question of motive, but service is rendered out of pure love.\nThat is the perfection of Kr�t:ta consciousness.\nThis is also the recommendation of\n\nSrimad-Bhtigavatam\n\n0.2.6):\nsa vai pumsdm paro dharma\n\nyato bhaktir adhok�ajP\nahaituky apratihatd\nyaydtmti suprasidati\n\n\"The supreme occupation [dharma] for all humanity is that by\nwhich men can attain to loving devotional service unto the tran-\n\nFailure and Success in Yoga\n\n109\n\nscendent Lord. Such devotional service must be unmotivated and\nuninterrupted to completely satisfy the self.\" Yato bhaktir adhok�aje. The word bhakti comes from the same root as bhaj. The test\nof a first-class religion is whether or not we are developing our\nlove for God. If we practice religion with some ulterior motive,\nhoping to fulfill our material necessities, our religion is not first\nclass but third class. It must be understood that first-class religion\nis that by which we can develop our love of Godhead. Ahaituky\n\napratihatd. This perfect religion should be executed without\nulterior motive or impediment. That is the yoga system recommended in Srimad-Bhtigavatam and in this Sixth Chapter of\nBhagavad-gitd. That is the system of K��I)a consciousness.\nK��I)a consciousness is not rendered with some motive in\nmind. The devotees are not serving Kr�I)a in order that He supply\nthem this or that. For a devotee there is no scarcity. One should\nnot think that by becoming K��I)a conscious, one becomes poor.\nNo. If K��I)a is there, everything is there, because K��I)a is everything. But this does not mean that we should try to conduct business with K��Qa, demanding, \"K��I)a give me this. Give me\nthat.\" Kr�I)a knows better than we do, and He knows our motives.\nA child does not make demands of his parents, saying, \"Dear\nfather, give me this. Give me that.\" Since the father knows his\nchild's necessities, there is no need for the child to ask. Similarly,\nit is not a very good idea to ask God to give us this or that. Why\nshould we ask? If God is all-knowing and all-powerful, He knows\nour wants, our necessities, and can supply them. This is confirmed\nin the Vedas. Eko bahuntim yo vidadhtiti ktimdn: \"The single one\nalmighty God is supplying all necessities to millions and trillions\nof living entities.\" Therefore, we should not demand anything of\nGod, because our demands are already met. The supplies are\nalready there. We should simply try to love God. Even cats and\ndogs are receiving their necessities without going to church and\npetitioning God. If a cat or dog receives its necessities without\nmaking demands, why should the devotee not receive what he\nneeds? Therefore we should not demand anything from God but\nshould simply try to love Him. Then everything will be fulfilled,\nand we will have attained the highest platform of yoga.\n\n", "The-Path-of-Perfection-SCAN#p0072": "110\n\nTHE PATH OF PERFECTION\n\nWe can actually see how the various parts of the body serve the\nbody. Ifl have an itch, the fingers immediately scratch. Ifl want to\nsee something, the eyes immediately look. If I want to go somewhere, the legs immediately take me. As I receive service from\nthe different parts of my body, God receives service from all parts\nof His creation. God is not meant to serve. If the limbs of the body\nserve the entire body, the parts of the body automatically receive\n\nI\n\nFailure and Success in Yoga\n\n111\n\nthinking, \"What is God? I am God. Why should I serve God?\"\nThis is just like a criminal thinking, \"What is this government? I\ncan manage my own affairs. I don't care for the government.\"\nThis is called avajananti. We may speak in this way, but the police\ndepartment is there to punish us. Similady, material nature is here\nto punish us with the threefold miseries. These miseries are meant\nfor those rascals who avajananti, who don't care for God or who\n\nenergy. Similarly, if we serve Kr�IJ.a, we automatically receive all\nnecessities, all energy.\nSrfmad-Bhagavatam confirms that we are all parts and parcels\nof the Supreme. If a part of the body cannot regularly render service, it gives pain to the body, and if a person does not render service �o the Supreme Lord, he is simply giving pain and trouble to\nthe Supreme Lord. Therefore such a person has to suffer, just as a\ncriminal has to suffer when he does not abide by the laws of the\nstate. Such a criminal may think, \"I'm a very good man,\" but because he is violating the laws of the state, he is giving the government trouble, and consequently the government puts him in\nprison. When living entities give the Supreme Lord trouble, the\nLord comes, collects them together, and puts them in this material world. In essence, He says, \"You live here. You are all disturbing the creation; therefore you are criminals and have to live\nin this material world.\" St hanad bhra$!d/:l patanty adha/:1: \"One\nfalls down from his constitutional position.\" If a finger is diseased,\n\ntake the meaning of God cheaply, saying, \"I am God. You are\nGod.\"\nThus the general progress of yoga is gradual. First one practices\nkarma-yoga, which refers to ordinary, fruitive activity. Ordinary\nactivities include sinful activities, but karma-yoga excludes such\n\nit has to be amputated lest it pollute the entire body. Having\nrebelled against the principles of God consciousness, we are cut\noff from our original position. We have fallen. In order to regain\nour original position, we must resume rendering service unto the\n\nhundredth floor, we are mistaken if we think we have arrived\nwhen we are on the thirtieth floor. As stated before, the whole\nyoga system may be likened to a staircase, connecting or linking us\nto God. In order to attain the ultimate, the Supreme Personality of\n\nSupreme Lord. That is the perfect cure. Otherwise we will continue to suffer pain, and God will suffer pain because of us. If I am\na father, and my son is not good, I suffer, and my son suffers also.\nSimilarly, we are all sons of God, and when we cause God\npain, we are also pained. The best course is to revive our original\nKr�IJ.a consciousness and engage in the Lord's service. That is our\nnatural life, and that is possible in the spiritual sky, Goloka\nVrndavana.\nThe word avajananti actually means \"to neglect.\" This means\n\nactivities. Karma-yoga refers only to good, pious activities, or\nthose actions which are prescribed. After performing karmayoga, one comes to the platform of jfiana-yoga, knowledge. From\nthe platform of knowledge, one attains to this a$[dliga-yoga,\nthe eightfold yoga system-dhyana, dharatza, pratzayama, asana,\netc.-and from a$!dliga-yoga, as one concentrates on Vi�QU, one\ncomes to the point of bhakti-yoga. Bhakti-yoga is the perfectional\nstage, and if one practices Kr�IJ.a consciousness, one attains this\nstage from the very beginning. That is the direct route.\nIf one practices jfiana-yoga and thinks that he has attained the\nultimate, he is mistaken. He has to make further progress. If we\nare on a staircase and have to reach the top floor, which is the\n\nGodhead, we must go to the highest platform, and that is bhaktiyoga.\nBut why walk up all these steps if we have a chance to take an\nelevator? By means of an elevator, we can reach the top in a matter of seconds. Bhakti-yoga is this elevator, the direct process by\nwhich we can reach the top in a matter of seconds. We can go step\nby step, following all the other yoga systems, or we can go directly.\nSince in this age of Kali-yuga people have short life spans and are\nalways disturbed and anxious, Lord Caitanya Mahaprabhu, by His\n\n", "The-Path-of-Perfection-SCAN#p0073": "112\n\nTHE PATH OF PERFECTION\n\nFailure .and Success in Yoga\n\n113\n\ncauseless mercy, has given us the elevator by which we can come\n\nMahaprabhu addresses the Supreme Lord as Jagadisa. Jagat'\n\nimmediately to the platform of bhakti-yoga. That direct means is\nthe chanting of Hare Kt�Qa, and that is the special gift of Lord\nCaitanya Mahaprabhu. Therefore Rupa Gosvami offers respects\nto Lord Caitanya Mahaprabhu, namo mahti-vadtinytiya kmza­\n\nmeans \"universe,\" and isa means \"controller.\" The Supreme\nLord is the controller of the universe, and this can be understood by anyone� therefore Caitanya Mahaprabhu addresses the\n\nprema-pradtiya te: \"Oh, You are the most munificent incarnation\nbecause You are directly giving love of Kt�Qa. To attain pure love\nof Kt�Qa, one has to pass through so many stages of yoga, but\nYou are giving this love directly. Therefore You are the most\nmunificent.\"\nAs stated in the Eighteenth Chapter of Bhagavad-gitti (18.55),\n\nterial world we find many controllers, so it is logical that there is a\n\nbhaktyti mtim abhijtintiti\nytivtin yas ctismi tattvata/:1\ntato mtirh tattvato jfltitvti\nvi5ate tad-anantaram\n\"One can understand the Supreme Personality as He is only by\ndevotional service. And when one is in full consciousness of the\n\nSupreme Lord as Jagadisa instead of Kt�Qa or Rama. In the macontroller of the entire universe. Caitanya Mahaprabhu does not\npray for wealth, followers, or beautiful women, because these are\nmaterial requests. Usually, people want to be very great leaders\nwithin this material world. Someone tries to become a very rich\nman like Ford or Rockefeller, or someone else tries to become\npresident or some great leader that many thousands of people will\nfollow. These are all material demands: \"Give me money. Give\nme followers. Give me a nice wife.\" Lord Caitanya Mahaprabhu\nrefuses to make such materialistic requests. He frankly says, \"I\ndon't want any of these things.\" He even says, mamajanmanijanmanfSvare. That is, He's not even asking for liberation. Just as the\nmaterialists have their demands, the yogis demand liberation. But\nCaitanya Mahaprabhu does not want anything of this nature. Then\n\nSupreme Lord by such devotion, he can enter into the kingdom of\nGod.\" In the other yoga systems, there must be a mixture of\n\nwhy is He a devotee? Why is He worshiping Kt�Qa? \"I simply\n\nbhakti, but bhakti-yoga is unadulterated devotion. It is service\nwithout a motive. Generally people pray with some motive in\nmind, but we should pray only for further engagement in devotional service. Lord Caitanya Mahaprabhu has taught us that when\nwe pray we should not pray for anything material. In the begin­\n\neven pray for an end to birth, old age, disease, and death. There\nare no demands whatsoever, for this is the highest platform, the\n\nning, we cited Lord Caitanya Mahaprabhu's perfect prayer:\n\nprabhu Himself. Hare refers to the energy of the Lord, and Kmza\n\nna dhanarh na janarh na sundarirh\nkavittirh vti jagad-iia ktimaye\nmama janmani janmanisvare\nbhavattid bhaktir ahaituki tvayi\n\nwant to engage in Your service birth after birth.\" He does not\n\nstage of bhakti-yoga.\nChanting Hare Kt�Qa is also asking the Lord, \"Please engage\nme in Your service.\". This is the mantra taught by Caitanya Mahaand Rtima are names for the Lord Himself. When we chant Hare\nKt�Qa, we are asking Kt�Qa to please engage us in His service.\nThis is because our entire material disease is due to our having\nforgotten to serve God. In illusion, we are thinking, \"I am God.\nWhat is the other God that I have to serve? I myself am God.\"\nUltimately, that is the only disease, the last snare of illusion. First\n\n\"0 Almighty Lord, I have no desire to accumulate wealth, nor to\nenjoy beautiful women. Nor do I want any number of followers.\nWhat I want only is the causeless mercy of Your devotional service\nin my life, birth after birth.\" (Sik�ti�!aka 4) In this verse, Caitanya\n\nof all, a person tries to be prime minister, president, Rockefeller,\nFord, this and that, and when one fails or attains such a post and is\nstill unhappy, he wants to become God. That is like becoming an\neven higher president. When I understand that the presidency\n\n", "The-Path-of-Perfection-SCAN#p0074": "114\n\nFailure and Success in Yoga\n\nTHE PATH OF PERFECTION\n\n115\n\nnot satisfied. No one can be satisfied, because the senses are al­\n\ndoes not afford me eternal bliss and knowledge, I demand the\n\nways demanding more gratification, and this means that we are\n\nhighest presidency. I demand to become God. In any case, the de­\n\nconstantly having to serve the senses. In any case, our position as\nservant remains the same. It is a question of whether we want to\n\nmand is there, and this demand is our disease. In illusion, we are\ndemanding to be the highest, but the process of bhakti-yoga is just\n\nbe happy in our service. It is the verdict of Bhagavad-gita and the\n\nthe opposite. We want to become servants, servants of the servants of the Lord. There is no question of demanding to become\nthe Lord� we just want to serve. That's all.\n\nother Vedic scriptures that we will never be happy trying to serve\n\nthe crucial test for the devotee. We may not realize it, but in this\n\nalso prays,\n\nour senses, for they are only sources of misery. Therefore Lord\nCaitanya Mahaprabhu prays to be situated in Kr�Q.a's service. He\n\nOur original nature is rooted in service, and wanting to serve is\n\nmaterial world we are also serving. If we want to become president, we have to make so many promises to the voters. In other\n\nayi nanda-tanuja kifzkararit\npatitarit marit Vi$ame bhavambudhau\nkrpaya tava ptida-pafzkajasthita-dhiili-sadrsarit vicintaya\n\nwords, the president has to say, \"I'll give the people my service.\"\nUnless he promises to serve his country, there is no question of\nhis becoming president. So even if one is the most exalted leader,\nhis position is to render service. This is very difficult for people to\nunderstand. Despite becoming the highest executive in the land,\n\n\"0 son of Maharaja Nanda [Kr�Qa], I am Your eternal servitor,\n\nyet somehow or other I have fallen into the ocean of birth and\n\none has to give service to the people. If that service is not given,\n\ndeath. Please pick me up from this ocean of death and place me as\n\none is likely to be usurped, fired, or killed. In the material world,\nservice is very dangerous. If there is a little discrepancy in one's\nservice, one is immediately fired. When the people did not like\n\none of the atoms at Your lotus feet.\" (Sik$a$!aka 5) This is\nanother way of asking Kr�t:ta to engage us in His service.\n\nLoving devotional service can only be rendered to the personal\n\nthe service that President Nixon was rendering, they forced him\n\nto resign. Some people disagreed with President Kennedy, and he\nwas killed. Similarly, in India, Gandhi was also killed because\n\nform of Kr�Qa, Syamasundara. The impersonalists emphasize the\n\nalways the position in the material world� therefore one should be\n\nare very much afraid of this form, and Arjuna says,\n\nvisva-riipa, the universal form exhibited in the Eleventh Chapter\nof Bhagavad-giui, but it is stated therein (11.21) that the demigods\n\nsome people did not like the way he was rendering service. This is\nintelligent enough to decide to cease rendering service for ma­\n\nadma-piirvarit hr$ito 'smi dmva\nbhayena ca pravyathitarit mano me\ntad eva me darsaya deva riiparit\nprasida deve5a jagan-nivasa\n\nterial motives. We must render service to the Supreme Lord, and\n\nthat rendering of service is our perfection.\nWe have formed this International Society for Krishna Consciousness in order to teach people what they have forgotten. In\n\nthis material world, we have forgotten the service of RadhaKr�t:ta� therefore we have become servants of maya, the senses.\n\n\"After seeing this universal form, which I have never seen\n\nbefore, I am gladdened, but at the same time my mind is disturbed\n\nTherefore, in this Society we are saying, \"You are serving your\n\nwith fear. Therefore please bestow Your grace upon me and reveal\nagain Your form as the Personality of Godhead [Kr�Q.a, or Syama­\n\nsenses. Now just turn your service to Radha and Kr�Qa, and you\nwill be happy. You have to render service-either to maya [illusion], the senses, or to Sri Sri Radha- Krsna.\"\n\nsundara], 0 Lord of lords, 0 abode of the universe.\" (Bg. 11.45)\n\nThere is no question of loving the visva-riipa. If K{�Qa comes\n\nIn this world, everyone is serving the senses, but pe,ople are\n\n�·\n\n", "The-Path-of-Perfection-SCAN#p0075": "116\n\nTHE PATH OF PERFECTION\n\nFailure and Success in Yoga\n\nbefore you in the visva-riipa form, you will be so filled with fear\nthat you will forget your love. So don't be eager like the impersonalists to see the visva-riipa form; just render loving service to\nSyamasundara, K��l)a.\nWe have more or less seen K��l)a as the visva-riipa during wartime in Calcutta in 1942. There was a siren, and we ran into a\nshelter, and the bombing began. In this way, we were seeing that\nvisva-riipa, and I was thinking, \"Of course, this is also just another\nform of K��l)a. But this is not a very lovable form.\" A devotee\nwants to love K��l)a in His original form, and this visva-riipa is not\nHis original form. Being omnipotent, K��l)a �an appear in any\nform, but His lovable form is that of K��l)a, Syamasundara. Although a man may be a police officer, when he is at home he is a\nbeloved father to his son. But if he comes home firing his\nrevolver, the son will be so frightened that he will forget that he is\nhis beloved father. Naturally, the child loves his father when he's\nat home like a father, and similarly we love K��l)a as He is in His\neternal abode, in the form of Syamasundara.\nThe visva-riipa was shown to Arjuna to warn those rascals who\nclaim, \"I am God.\" Arjuna asked to see the visva-riipa so that in\nthe future we may have some criterion by which to test rascals\nwho claim to be God. In other words, if someone says, \"I am\nGod,\" we can simply reply, \"If you are God, please show me your\nvisva-riipa.\" And we can rest assured that such rascals cannot display this form.\nOf course, Arjuna was offering all respects to the visva-riipa\nform. That is a natural quality of a devotee. A devotee even\nrespects Durga, Maya, because Maya is K��l)a's energy. If we\nrespect K��l)a, we respect everyone, even an ant. Therefore\nBrahma prays,\n\n117\n\nthe creating, preserving, and destroying agency of this mundane\nworld. I worship the primeval Lord, Govinda, in accordance with\nwhose will Durga conducts herself.\" (Brahma-samhita 5.44) Thus\nwhen we pray to K��l)a, we pray to Durga immediately, because\nDurga is His energy. And when we pray to Durga, we are actually\npraying to K��l)a, because she is working under the direction of\nKr�l)a. When the devotee sees the activities of Maya, he sees\nKr�l)a immediately, thinking, \"Oh, Maya is acting so nicely under\nthe direction of Kr�l)a.\" When one offers respect to a policeman,\nhe is actually offering respect to the government. Durga, the material energy, is so powerful that she can create, annihilate, and\nmaintain, but in all cases she is acting under Kr�l)a's directions.\nThrough bhakti, pure devotion to Kr�l)a, we can leave the\nassociation of Maya and be promoted to the eternal association of\nKr�l)a. Some of the gopas, Kr�l)a's friends, are eternal associates,\nand others are promoted to that eternal position. If only the eternal associates of Kr�l)a can play with Him and others cannot, then\nwhat is the meaning of becoming Kr�l)a conscious? We can also\nbecome eternal associates of Kr�l)a through pious deeds executed\nin many, many lives. Actually, in theV�ndavana manifest in this\nmaterial world, the associates of K��l)a are mainly conditioned living entities who have been promoted to the perfect stage of K��l)a\nconsciousness. Thus promoted, they are first of all allowed to see\nKr�l)a on the planet where Kr�l)a's pastimes are being enacted.\nAfter this, they are promoted to the transcendental Goloka\nVrndavana in the spiritual sky. Therefore it is stated in the\nBhagavata (10.12.11), krta-pu!Jya-punjal,!.\nBhakti-yoga means connecting ourselves with Kr�l)a, God, and\nbecoming His eternal associates. Bhakti-yoga cannot be applied to\nany other objective; therefore in Buddhism, for instance, there is\nno bhakti-yoga, because they do not recognize the Supreme Lord\nexisting as the supreme objective. Christians, however, practice\nbhakti-yoga when they worship Jesus Christ, because they are accepting him as the son of God and are therefore accepting God.\nUnless one accepts God, there is no question of bhakti-yoga.\nChristianity, therefore, is also a form ofVai�l)avism, because God\nis recognized. Nonetheless, there are different stages of God\nrealization. Mainly, Christianity says, \"God is great,\" and that is a\n\nsr�!i-sthiti-pralaya-sddhana-saktir eka\nchdyeva yasya bhuv(mdni bibharti durgd\nicchanuriipam api yasya ca ce�fate sa\ngovindam ddi-puru�am tam aham bhajdmi\n\n\"The external potency, Maya, who is of the nature of the shadow\nof the cit [spiritual] potency, is worshiped by all people as Durga,\n\n•\n\n", "The-Path-of-Perfection-SCAN#p0076": "118\n\nFailure and Success in Yoga\n\nTHE PATH OF PERFECTION\n\n119\n\nbones. If you were this much attached to Kr�Q.a, how much good\nyou might achieve!\" Immediately Bilvamangala Thakura resumed\nhis devotional service.\nAlthough the spiritual master assumes responsibility for his\ndisciple, we should not take advantage of this. Rather, we should\ntry to please the spiritual master (yasya prasiidiid bhagavatprasiidab). We should not put our spiritual master in such a posi­\n\nvery good assertion, but the actual greatness of God can be understood from Bhagavad-gitii and Srimad-Bhiigavatam. Accepting the\ngreatness of God is the beginning of bhakti. Bhakti-yoga also exists\namong the Muhammadans, because God is the target in the\nMuslim religion. However, where there is no recognition of a personal God-in other words, where there is only impersonalismthere is no question of bhakti-yoga. Bhakti-yoga must include\nthree items: the servitor, the served, and service. One must be\npresent to accept service, and one must be present to render ser­\n\ntion that he has to reclaim us from a house of prostitution. But\neven if he has to do so, he will do it, because he assumes this responsibility when he accepts his disciple.\n\nvice. The via media is the process of service itself, bhakti-yoga.\nNow, if there is no one to accept that service, how is bhakti-yoga\npossible? Therefore, if a philosophy or religion does not accept\nGod as the Supreme Person, there is no possibility of bhakti-yoga\nbeing applied.\nIn the bhakti-yoga process, the role of.the spiritual master is\nmost important and essential. Although the spiritual master will\n\nThe bhakti-yoga process should be completed in this life, because in this life we have all the instruments necessary to become fully Kr�Q.a conscious. We have mrdatigas and cymbals and\ntongues with which to chant Hare Kr�Q.a. Even if we don't have\nmrdatigas and cymbals, we have a tongue. No one has to purchase\na tongue. We also have ears with which to hear the sound that the\ntongue vibrates. Therefore we have all the instruments we need\n\nalways come back until his qevotees have achieved God realization, one should not try to take advantage of this. We should not\n\nwith us-a tongue and ears. We have only to chant Hare Kr�Q.a\nand use our ears to hear this vibration, and all perfection will be\nthere. We don't have to become highly educated scientists or phi­\n\ntrouble our spiritual master but should complete the bhakti-yoga\nprocess in this life. The disciple should be serious in his service to\nthe spiritual master, and if the devotee is intelligent, he should\nthink, .. Why should I act in such a way that my spiritual master\nhas to take the trouble to reclaim me again? Let me realize Kr�Q.a\nin this life.\" That is the proper way of thinking. We should not\nthink, .. Oh, I am sure that my spiritual master will come and save\nme. Therefore I will do as I please.\" If we have any affection for\nour spiritual master, we should complete the process in this life,\nso that he does not have to return to reclaim us.\nIn this regard, there is the example of Bilvamangala Thiikura,\nwho, in his previous life, was elevated almost to prema-bhakti, the\nhighest platform of devotional service. However, since there is always a chance for a falldown, somehow or other he fell down. In\n\nlosophers. We have only to chant and hear.\nThus we have everything complete. Piir�am adab piir�am idam:\neverything created by God is complete. This aggregate earth, for\ninstance, is complete. There is sufficient water in the oceans, and\nthe sun acts to evaporate this water, turn it into clouds, and drop\nrain on the land to produce plants. And from the mountains, pure\nrivers are flowing to supply water throughout the year. If we want\nto evaporate a few hundred gallons of water, we have to make\nmany arrangements, but the creation is so complete that millions\nof tons of water are being drawn from the ocean, turned into\nclouds, and then sprayed all over the land and reserved on the\npeaks of mountains so that water will be present for the production of grains and vegetables. Thus the creation is complete\nbecause it comes from the complett, and similarly our bodies are\nalso complete for spiritual realization. The complete machine is\nalready with us. We have only to utilize it to vibrate the transcendental sound (sabda) of Hare Kr�Q.a, and we will attain complete\n\nhis next life, he was born in a very rich b;iihma�a family, in accordance with the principle enunciated in the Sixth Chapter of\nBhagavad-gitii (6.41): suciniirh srimatiirh gehe. Unfortunately, as is\noften the case with rich boys, he became a prostitute hunter. Yet it\nis said that his spiritual master instructed him through his\n\nliberation from all material pangs.\n\nprostitute, saying, .. Oh, you are so attached to this mere flesh and\n\nt\n\n", "The-Path-of-Perfection-SCAN#p0077": "CHAPTER NINE\n\nDestination After Death\n\nsarva-dvara�isari1yan1ya\nn1ano hrdi nirudhya ca\nn11lrdhny adhayatn1ana� pra�an1\nasthito yoga-dhara�an1\n\n..The yogic situation is that of detachment from all sensual\nengagements. Closing all the doors of the senses and fixing the\nmind on the heart and the life air at the top of the head, one\nestablishes himself in yoga.\" (Bg. 8.12)\nOne translation of the word yoga is ..plus\"-that is, just the opposite of minus. At the present moment, due to our materially\ncontaminated consciousness, we are minus God. When we add\nGod to our lives, when we connect with Him, life is perfected.\nThis process has to be finished at the time of death� therefore as\nlong as we are alive, we have to practice approaching that point of\nperfection so that at the time of death, when we give up this material body, we can realize the Supreme.\npraya{la-kale n1anasaca/ena\nbhaktya yukto yoga-balena caiva\nbhruvor n1adhye pra�an1 avesyasan1yak\nsa tari1 parari1 puru�an1 upaiti divyan1\n\n..One who, at the time of death, fixes his life air between the\neyebrows and in full devotion engages himself in remembering\n\n121\n\n", "The-Path-of-Perfection-SCAN#p0078": "122\n\nTHE PATH OF PERFECTION\n\nDestination After Death\n\nthe Supreme Lord, will certainly attain to the Supreme Personality\nof Godhead.\" (Bg. 8.10) The words prayii�w-kiile mean \"at the\n\n123\n\nearth, but death is ultimately there. Therefore those who are in\nKr�Q.a consciousness are not interested in material life but spiritual life, which means relief from these fourfold miseries. Those\n\ntime of death.\" Life is kind of a preparation for the final examination, which is death. If we pass that examination, we are transferred to the spiritual world. According to a very common Bengali\nproverb, \"Whatever you do for perfection will be tested at the\ntime of your death.\"\n\nwho are intelligent do not try to elevate themselves to any planet\nwithin this material world. To attain a higher planet, one has to\nprepare a particular type of body to enable one to live on that\nplanet._ We cannot attain these planets by artificial, materialistic\n\nThis process by which the yogi closes the doors of the senses is\ntechnically called pratyiihiira, meaning \"just the opposite.\" Presently, our senses are engaged in seeing worldly beauty. \"Just the\nopposite\" means retracting the senses from that beauty and\nseeing the beauty inside. Hearing is concentrated on the orhkiira\nsound that is within. Similarly, all the other senses are withdrawn\nfrom external activity. The mind is then concentrated on the\nVi$(1U-miirti within the heart (mana/:I hrdi nirudhya). The word\nnirudhya means \"confining\" the mind within the heart. When the\nyogi has thus withdrawn his senses and concentrated his mind, he\ntransfers the life air to the top of the head and decides where he\nshould go. There are innumerable planets, and beyond these planets is the spiritual world. The yogis obtain information of these\nplanets from the Vedic literatures, just as, before coming to the\nUnited States, I obtained information about this country from\nbooks. Since all the higher planets in the spiritual world are described in the Vedic literatures, the yogi knows everything and can\n\nmeans, because a suitable body is necessary to live there. We can\nstay within water only a short while, but fish are living there their\nentire lives. But the fish does not have a body suitable for living on\nthe land. Similarly, to enter a higher planet, one has to prepare a\nsuitable body.\nIn the higher planets, six of our months are equal to one of\ntheir days, and the inhabitants of these planets live ten thousand\nyears. This is all described in the Vedic literatures. Although the\nlife span on these planets is very long, there is ultimately death.\nAfter ten thousand years, twenty thousand years, or millions of\nyears-it doesn't matter-death is ultimately there.\nIn the very beginning of Bhagavad-gitii, however, we learn that\nwe are not subject to death.\n\nna jiiyate mriyate vii kadiicin\nniiyarh bhiitvii bhavitii vii na bhiiya/:1\najo nitya/J siisvato 'yam purii(IO\nna hanyate hanyamiine sarire\n\ntransfer himself to any planet he likes. He does not need a material\nspaceship.\nScientists have been trying for many years to reach other planets with spaceships, but this is not the process. Maybe by this\nmeans one or two men can reach a planet, but that is not the\ngeneral process. It is not possible for everyone. Generally, if one\n\n\"For the soul there is never birth nor death. Nor, having once\nbeen, does he ever cease to be. He is unborn, eternal, everexisting, undying, and primeval. He is not slain when the body is\nslain.\" (Bg. 2.20) Kr�Q.a thus instructs us that we are spirit soul\nand eternal� therefore why should we subject ourselves to birth\nand death? One who utilizes his intelligence can understand this.\nOne who is situated in Kr�Q.a consciousness is not interested in\npromotion to any planet where death exists� rather, being promoted to the spiritual sky, he receives a body just like God's.\nlsvara/:1 parama}) kr$(1a}) sac-cid-iinanda-vigraha}). God's body is\nsac-cid-iinanda-eternal, full of knowledge, and full of pleasure.\n\nwants to transfer himself to a higher planet, he practices this\n\njfiiina-yoga system. Not the bhakti-yoga system. The system of\nbhakti-yoga is not used for attaining any material planet.\nThe devotees of Kmta are not interested in any planet within\nthis material universe, because they know that on all planets the\nfour basic miseries exist-birth, old age, disease, and death. In the\nhigher planets, one's life span may be much greater than on this\n\nt\n\n", "The-Path-of-Perfection-SCAN#p0079": "124\n\nTHE PATH OF PERFECTION\n\nDestination After Death\n\n125\n\nOne who is intelligent naturally thinks, \"I am permanent and\n\nTherefore Kt�Qa is called the reservoir of all pleasure. If, upon\nleaving this body, we transfer ourselves to the spiritual world-to\n\neternal. Why should I be interested in things that are not perma­\n\nKt�Qa's planet or any other spiritual planet-we attain a similar\nbody full of sac-cid-onanda.\n\nwe are living in an apartment and the landlord asks us to vacate,\n\nnent?\" Actually, no one wants an existence that is temporary. If\nwe have to do so, whether we want to leave or not. However, if we\n\nThe spirit soul is a very minute particle within the body. It cannot be seen like the external body, but it is sustaining the external\n\nmove to a better apartment, we are not sorry. It is our nature,\n\nbody. The object of the $at-cakra system is to locate the soul at the\n\nhowever, to want to remain wherever we live. That is because we\nare permanent and want a permanent residence. Our inclination is\nto remain. Therefore we don't want to die. We don't want the mis­\n\ntopmost part of the head. From there, one who is perfect in\n\ndhyona-yoga can transfer himself to a higher planet at will. That is\n\neries of birth, old age, disease, and death. These are external\n\nthe perfection of this type of yoga. The dhyona-yogi is somewhat\n\nmiseries inflicted by material nature, and they attack us like some\nfever. In order to extricate ourselves, we have to take certain pre­\n\nlike a traveler who thinks, \"Oh, let me see what the moon is like,\nthen I will transfer myself to higher planets.\" He goes from here\nto there in the universe, just as on earth travelers go from New\n\ncautions. To get rid of these miseries, it is necessary to get rid of\n\nYork to California or Canada. But a Kt�Qa conscious person is not\n\nthe material body, because these miseries are inherent in material\nexistence.\n\ninterested in such interplanetary travel within the material universe. His goal is service to Kr�t:ta and transferral to the spiritual\nsky.\n\nThus by vibrating om and leaving the material body thinking of\nthe Supreme Lord, the yogi is transferred to the spiritual world.\nThose who are not personalists, however, cannot enter into the\n\nom ity ekok$aram brahma\n\nspiritual planet of Lord Sri Kt�Qa. They remain outside, in the\n\nvyoharan mom anusmaran\nyatr prayoti tyajan deham\n\nbrahmajyoti effulgence. Just as the sunshine is not different from\nthe sun globe, the brahmajyoti effulgence of the Supreme Lord is\n\nsa yoti paramom gatim\n\"After being situated in this yoga practice and vibrating the sacred\n\nnot different from the Supreme Lord. The impersonalists are\nplaced in that brahmajyoti as minute particles. We are all spiritual\n\nsyllable om, the supreme combination of letters, if one thinks of\n\nsparks, and the brahmajyoti is full of these spiritual sparks. In this\n\nthe Supreme Personality of Godhead and quits his body, he will\n\nway, the impersonalists merge into the spiritual existence�\n\ncertainly reach the spiritual planets.\" (Bg. 8.13) Om, or omkora, is\n\nhowever, individuality is retained, because the spirit soul is con­\n\nthe concise form, or impersonal form, of the transcendental vibra­\n\nstitutionally an individual. Because the impersonalists don't want\n\ntion. The dhyona-yogi should vibrate om while remembering\n\na personal form, they are placed and held in the impersonal\n\nKr�Qa, or Vi�QU, the Supreme Personality of Godhead. The im­\n\nbrahmajyoti. There they exist just as atoms exist within the\n\npersonal sound of Kr�Qa is om, but the sound Hare Kr$1Ja contains\n\nsunshine. The individual spiritual spark remains within the\n\nom. Whatever the case, the entire yoga system aims at concentra­\n\nSupreme Lord. Whether one imagines or factually sees, one has to\n\nbrahmajyoti as if homogeneous.\nAs living entities, we all want enjoyment. We do not simply\nwant existence. We are constitutionally sac cid-onanda eternal\n(sat), full of knowledge (cit), and full of bliss (onanda). Those\n\nconcentrate his mind on the Vi�Qu form. Here the word mom\nmeans \"unto the Supreme Lord, Vi�Qu.\" If one can remember\n\nwho enter the impersonal brahmajyoti cannot remain there eternally with the knowledge that \"Now I am merged. I am now one\n\nVi�QU upon quitting this body, he can enter into the spiritual\n\nwith Brahman.\" Although there is eternality and knowledge, bliss\n\nkingdom.\n\n(onanda) is lacking. Who can remain alone in a room year after\n\ntion on Vi�QU. lmpersonalists may imagine a form of Vi�QU, but\nthe personalists do not imagine� they actu.ally see the form of the\n\n-\n\nt\n\n-\n\n", "The-Path-of-Perfection-SCAN#p0080": "126\n\nTHE PATH OF PERFECTION\n\nDestination After Death\n\n127\n\nyear reading some book and trying to enjoy himself? We cannot\n\nIn the material world, the highest pleasure is found in sex.\n\nremain alone forever. Eventually we will leave that room and look\n\nThat is but a perverted reflection of the pleasure experienced with\nKnn)a in the spiritual world. Unless there is sex present in the\n\nfor some association. It is our nature to want some recreation with\nothers. The impersonalists, dissatisfied with the loneliness of their\nposition in the impersonal effulgence of the Lord, therefore return\n\nunderstand that here the reflection is perverted. Actual life is\n\nagain to this material world. This is stated in Srimad-Bhiigavatam\n\nthere in Kr�Q.a. Kr�Q.a is full of pleasure, and if we train ourselves\n\n(10.2.32):\n\nto serve Him in Kr�Q.a consciousness, it will be possible at the\ntime of death to transfer ourselves to the spiritual world and enter\n\nspiritual world, it cannot be reflected here. However, we should\n\nye 'nye 'ravindiik�a vimukta-miininas\ntvayy asta-bhiivdd avisuddha-buddhaya/:1\niiruhya krcchre(la parmn padarh tata/:1\npatanty adho 'nddrta-yu�mad-anghraya/:1\n\ninto Kr�Q.aloka, Kr�Q.a's planet, and enjoy ourselves in the association of Kr�Q.a, the reservoir of all pleasure.\n\n\"0 lotus-eyed Lord, although nondevotees who accept severe\n\ncintiima(li-prakara-sadmasu kalpa-vrk�alak�iivrte$U surabhir abhipdlayantam\nlak�mi-sahasra-sata-sambhrama-sevyamtinarh\ngovindam tidi-puru�arh tam aharh bhqjtimi\n\nausterities and penances to achieve the highest position may think\nthemselves liberated, their intelligence is impure. They fall down\nfrom their position of imagined superiority because they have no\n\nKr�Q.a's planet is described in Brahma-sarhhitii (5.29) in this\nway:\n\nregard for Your lotus feet.\"\nThe impersonalists are like astronauts in search of a planet. If\n\n\"I worship Govinda, the primeval Lord, the first progenitor, who\n\nthey cannot rest in some planet, they have to return to earth. It is\n\nis tending the surabhi cows that fulfill all desires, who is sur­\n\nherein stated in Srimad-Bhiigavatam (aniidrta-yu�mad-anghraya/:1)\n\nrounded by millions of purpose (wish-fulfilling) trees and abodes\n\nthat the impersonalist must return to the material world because\n\nbuilt with spiritual gems, and who is always served with great\n\nhe has neglected to serve the Supreme Lord with love and devo­\n\nreverence and affection by hundreds and thousands of goddesses\nof fortune.\" In this way Kr�Q.aloka is described. There the houses\n\ntion. As long as we are on this earth, we should practice to love\nand serve Kr�Q.a, the Supreme Lord; then we can enter His spiritual planet. If we are not trained up in this way, we can enter the\n\nare made of touchstone (cintiima(li). If a small particle of touchstone touches an iron rod, that rod will immediately turn to\n\nbrahmajyoti as an impersonalist, but there is every risk that we will\n\ngold. Of course, in this material world we have no experience with\n\nagain fall down into material existence. Out of loneliness, we will\nsearch out some association and therefore return to the material\n\nsuch a thing as touchstone, but according to Brahma-sarhhitii all\n\nworld. What we actually want is the eternal association of the\n\nthe trees there are called desire trees (kalpa-vrk$a) because one\n\nSupreme Lord. This is our constitutional position of eternality,\nknowledge, and pleasure. If we are alone, if we do not associate\n\nmangoes from a mango tree, but in Kr�Q.aloka we can get what­\n\nthe abodes in Kr�Q.aloka are composed of touchstone. Similarly,\ncan get whatever he desires from them. Here we can get only\n\nwith the Supreme Lord, that pleasure ·is lacking. For want of\npleasure, we feel uncomfortable. For want of pleasure, we will ac­\n\never we desire from any tree because the trees are kalpa-vrk$a.\n\ncept any kind of association, any kind of pleasure. Therefore, out\nof a kind of desperation, we will say, \"All right, then let me have\n\nabode in the spiritual sky.\nThe conclusion, therefore, is not to try to elevate ourselves to\n\nmaterial pleasure again.\" That is the risk the impersonalists take.\n\nany material planet, because the same miserable conditions of\n\nThis is just a partial description of Kr�Q.aloka, Kr�Q.a's eternal\n\n", "The-Path-of-Perfection-SCAN#p0081": "128\n\nTHE PATH OF PERFECTION\n\nDestination After Death\n\n129\n\nbirth, old age, disease, and death exist in all of them. Scientists are\n\nvery cheap for them.\" For one who takes to Kr�l)a consciousness,\n\nvery proud of \"scientific\" advancement, but they have not been\nable to check old age, disease, and death. They can manufacture\nsomething to accelerate death, but nothing that can stop death.\nThat is not within their power.\nThose who are intelligent are interested in putting an end to\nbirth, old age, disease, and death and entering into a spiritual life\n\nthe most valuable thing becomes very easy to obtain. Because one\nis engaged in bhakti-yoga, Kr�l)a becomes easily available. Why\nshould we try so hard to attain Kr�IJ.a, when Kr�l)a Himself says,\n\"I am easy to obtain\"? We have only to chant Hare Kr�l)a, Hare\nKr�IJ.a, Kr�l)a Kf�l)a, Hare Hare/ Hare Rama, Hare Rama, Rama\n\nfull of eternality, bliss, and knowledge. The bhakti-yogi knows\nthat such a life is possible through practice of Kr�l)a consciousness\nand remembrance of Kf�l)a at the time of death.\n\nananya-cetti/:1 satatarh\nyo mtirh smarati nityasa/:1\ntasytiharh sulabha/:1 ptirtha\nnitya-yuktasya yogina/:1\n\"For one who remembers Me without deviation, I am easy to obtain, 0 son of Prtha, because of his constant engagement in devotional service.\" (Bg. 8.14) In this verse, the word nitya-yukta\nmeans \"continuously in trance.\" Such a person who is continuously thinking of Kr�IJ.a and always engaged in Kr�IJ.a consciousness is the highest yogi. His attention is not diverted to\njfltina-yoga, dhytina-yoga, or any other system. For him, there is\nonly one system- Kr�IJ.a. Ananya-cetti/:1 means \"without deviation.\" A Kr�l)a conscious devotee is not disturbed by anything,\nbecause his mind is always concentrated on Kr�IJ.a. The word\nsatatam means that he is thinking of Kr�IJ.a at all places and at all\ntimes. When Kr�IJ.a descended onto this earth, He appeared in\nVrndavana. Although I am presently living in America, my residence is in Vrndavana because I am always thinking of Kr�IJ.a. Although I may be in a New York apartment, my consciousness is\nthere, and this is as good as being there.\nKf$l)a consciousness means always living with Kr�l)a in His\nspiritual planet. Because we are conscious of Kr�IJ.a, we are already\nliving with Him. We simply have to wait to give up this material\nbody to go there. For one who remembers Kr$IJ.a without deviation, He is easy to obtain. Tasytiharh su/abha/:1 ptirtha: \"I become\n\nRama, Hare Hare twenty-four hours daily. There is no fast rule\nand regulation. We can chant in the street or on the subway, in our\nhome or in our office. There is neither expenditure nor tax.\nActually Kr�l)a, being omnipotent, is unconquerable, but it is\nsaid that He is not only obtained but conquered through pure devotional service. As stated before, it is generally very difficult to\nrealize the Supreme Personality of Godhead; therefore one of His\nnames is Ajita, meaning, \"He whom no one can conquer.\" In\nSrimad-Bhtigavatam (10.14.3), Lord Brahma prays to Ajita,\n\njfltine praytisam udaptisya namanta eva\njivanti san-mukharittirh bhavadiya-vtirttim\nsthtine sthitti/:1 sruti-gattirh tanu-vtin-manobhir\nye prtiyaso Jita jito 'py asi tais tri-lokytim\n\"0 my dear Lord Ajita, those devotees who have thrown away the\nimpersonal conceptions of the Absolute Truth and have therefore\nabandoned discussing empiric philosophical truths should hear\nfrom self-realized devotees about Your holy name, form, pastimes, and qualities. They should completely follow the principles of devotional service and remain free from illicit sex,\ngambling, intoxication, and animal slaughter. Surrendering themselves fully with body, words, and mind, they can live in any\ntisrama or social status. Indeed, You are conquered by such persons, although You are always unconquerable.\"\nIn this verse, the words jfltine praytisam refer to theosophists\nand philosophers who are trying year after year and life after life to\nunderstand God, or the Absolute Truth. Their attempts are like\nthose of the frog in a well trying to comprehend the vastness of the\nAtlantic and Pacific oceans. Even our attempts to measure outer\nspace are futile, to say nothing of the attempt to measure\n\n", "The-Path-of-Perfection-SCAN#p0082": "THE PATH OF PERFECTION\n\n130\n\nGod. Such attempts are doomed to failure; therefore Srimad­\n\nBhogavatam recommends that we abandon all attempts to\nmeasure the Supreme. It is completely useless to try to understand\nGod by our limited knowledge, and an intelligent man under­\n\nstands this. We should become submissive and try to understand\n\n131\n\nDestination A.fier Death\n\n\"I worship Govinda, the primeval Lord, only the tips of the toes\n\nof whose lotus feet are approached by the yogis and jfionis. who\ntravel for billions of years at the speed of the wind or mind.\n\n\"\n\nWe\n\ncan all understand how great the speed of mind is. Although sitting in New York City, I can immediately think of India, which is\n\nthat our position is that of a very insignificant segment in this cre­\n\nthousands and thousands of miles away. It is herein stated that\n\nsubmissive in order to understand the Supreme from a reliable\nsource. And what is that source? San-mukharitom: from the lips of\n\nstill remain inconceivable. The word muni-pwigavanam refers to a\n\nation. The words namanta eva indicate that we are just to become\n\nrealized souls. Arjuna is understanding God directly from the lips\n\neven if one travels at this speed for billions of years, Kr�Qa will\n\ngreat thinker, not an ordinary man. Even if such a great thinker\n\ntravels for millions of years at the speed of mind, he will still find\n\nof Kr�IJ.a, and we have to understand God through the lips of Ar­\n\nthe Supreme Person unknowable. Yet for one who takes un­\n\njuna or his bona fide representative. We can understand the transcendental nature of God only from a reliable source. That source\n\nobtain. Why is this? Nitya-yuktasya yoginab:\n\nmay be Indian, European, American, Japanese, Hindu, Muslim,\nor whatever.. The circumstances are not important. We just have\nto try to understand by hearing and then try to put the process to\npractice in our daily lives. By becoming submissive, hearing from\nthe right source, and trying to apply the teachings in our daily\nlives, we can become conquerors of the Supreme. For one who\ndoes this, Lord Kr�IJ.a becomes easily available. Ordinarily, God\nrealization is very difficult, but it is very easy for one who sub­\n\nmissively hears (sruti-gatam).\nThere are two processes by which we can acquire knowledge:\none is the ascending process (aroha-pantha), and the other is the\n·\n\ndescending process (avaroha-pantha). By the ascending process,\n\none attempts to understand God by his own efforts-by philosophizing, meditating, or speculating. According to the descending\nprocess, one acquires knowledge simply by hearing from an authority, from the bona fide spiritual master and the scriptures. As\n\nfar as the ascending process is concerned, it is stated in Brahma­\n\nsamhita (5.34),\n\npanthas tu koti-sata-vatsara-sampragamyo\nvayor athopi manaso muni-pw1gavanam\nso 'py asti yat-prapada-simny avicintya-tattve\ngovindam odi-puru�am tam aham bhajomi\n\ndeviatingly to this path of Kr�Qa consciousness, Kr�Q.a is easy to\n\"\n\nBecause such a per­\n\nson is constantly engaged in My devotional service, and I cannot\nforget him.\" So this is the process. We have only to become submissive to attract the attention of God. My Guru Maharaja used to\nsay, \"Don't try to see God, but work in such a way that God will\n\nsee you. God will take care of you. You don't have to try to see\nHim.\"\nThis should be our attitude. We should not think, \"I want to\nsee God. 0 God, please come and stand b efore me. Be like my servant.\" But since God is no one's servant, we have to oblige Him\n\nby our love and service. We all know how difficult it is to see the\n\nking or president of a country. It is practically impossible for an\nordinary man to get an interview with such an important person,\n\nto say nothing of having this important person come and stand\nbefore him. Yet people are demanding that the Supreme Per­\n\nsonality of Godhead come and stand before them. It is our nature\nto hanker after Kr�IJ.a, because He is the most attractive, most\nbeautiful, most opulent, most powerful, most learned, and most\n\nfamous person in the universe. Everyone hankers after these\n\nqualities, and Kr�IJ.a is the reservoir of all these qualities, and He\npossesses them in full. Kr�Qa is the reservoir of everything (raso\n\nvai sob)� therefore when we hanker after beauty or power or\n\nknowledge or fame, we should just turn our attention to Kr�Qa.\nThen we will automatically get whatever our hearts desire.\n\n", "The-Path-of-Perfection-SCAN#p0083": "r\nCHAPTER TEN\n\nThe Path of Perfection\n\nmam upetya punar janma\ndubkhalayam asasvatam\nnapnuvanti mahtitmanab\nsamsiddhim paramam gattib\n.. After attaining Me, the great souls, who are yogis in devotion,\nnever return to this temporary world, which is full of miseries,\nbecause they have attained the highest perfection.\" ( Bg. 8.1 5)\nThis material world is certified by its very creator, the Supreme\nLord, as dubkhalayam, which means ..the place of miseries.\"\nSince this is the case, how can we possibly make it comfortable by\nso-called scientific advancement? Dubkha means .. misery\" or\n.. suffering,\" and real suffering is birth, old age, disease, and\ndeath. We have set these problems aside because we cannot solve\nthem� therefore scientists concentrate on atomic bombs and\nspaceships. Why can't they solve these important problems that\nare always causing us to suffer? Obviously, they haven't the power\nto do so.\nBut 'in this verse, Sri i<. r�r;ta gives the solution: mtim upetya\npunar janma. That is, .. If one attains My platform, he does not\ncome back again to this place of misery.\" Unfortunately, in the\nmode of ignorance, people cannot understand that they are in a\n\n133\n\n", "The-Path-of-Perfection-SCAN#p0084": "134\n\nTHE PATH OF PERFECTION\n\nmiserable situation. Animals cannot understand their miserable\nsituations because they haven't the reason. Man possesses reason\n\nwhereby he can understand this, but in this age people are using\ntheir reasoning power in order to gratify their animal propensities.\nReason should be used in getting liberated from this miserable\n\ncondition. However, if we engage in Kr�Q.a consciousness twentyfour hours a day without deviation, we will go to Kr�Q.a and not be\n\nreborn in this miserable world. Mahdtmdna� sarhsiddhirh paramdrh\ngatd�: those great souls who have attained the highest perfection,\nKr�Q.a consciousness, are forever freed from misery. In this verse,\nthe word mahdtmd refers to a Kr�Q.a conscious man eligible to\n\nenter the abode of Kr�Q.a. The word mahdtmd does not refer to a\npolitical leader like Mahatma Gandhi but to a great soul, a pure\ndevotee of Kr�Q.a.\n\nWhen Kr�Q.a says that the mahdtmd enters His abode, He is\nreferring to His transcendental kingdom, Goloka Vrndavana. The\nVrndavana from which I have come is called Bhauma Vrndavana,\n\nwhich means it is the same Vrndavana descended on this earth.\nJust as Kr�Q.a descended on this earth through His own internal\n\npotency, similarly His dhdma, His abode, also descends. In other\nwords, when Kr�Q.a descends on this earth, He manifests Himself\n\nin that particular land, Vrndavana, and therefore that land is also\nsacred. Apart from this, Kr�Q.a has His own abode in the spiritual\n\nsky, and this is called Goloka Vrndavana.\n\nThe mahatma prepares in this life to enter that transcendental\nabode. The human form of life can utilize nature to its best interest. Animals cannot. These facilities should be utilized in striving to become a mahdtmd and putting an end to birth in this\nmaterial world, which is characterized by threefold miseries. The\nthreefold miseries are those that pertain to the mind or the body,\nnatural disturbances, and miseries caused by other living entities.\nWhatever our position in this material world, there is always some\n\nI\n\n135\n\nThe Path of Perfection\n\nunderstands that although he does not want misery, miseries are\nbeing inflicted upon him by force. No one wants misery, but a person should be intelligent enough to question, \"Why are these\nmiseries being forced upon me?\" Unfortunately, in modern\ncivilization, people try to set miseries aside, thinking, \"Oh, why\nsuffer? Let me cover my miseries with some intoxication.\"\nHowever, the miseries of life cannot be solved by artificial intoxication. As soon as the intoxication is over, one returns to the\nsame point. The miseries of material existence can be solved only\nby Kr�IJ.a consciousness. If we always remain in Kr�Q.a consciousness, we'll be transferred to Kr�Q.a's planet upon leaving this material body. That is called the highest perfection.\n\nPeople may inquire, \"Well, you say that entering Kr�Q.a's\n\nplanet constitutes the highest perfection, but we are interested in\n\ngoing to the moon. Is this not a kind of perfection?\" Well, the\n\ndesire to enter the higher planets is always there in the human\nmind. In fact, another name for the living entity is sarva-gata,\nwhich means that he wants to travel everywhere. That is the\nnature of the living entity. Americans who have money often go to\n\nIndia, Europe, or some other country, because they do not like to\nstagnate in one place. That is our nature, and therefore we are interested in going to the moon or wherever. But according to\nKr�Q.a, even if we attain the higher planets, we are still subject to\nthe material miseries.\n\ndbrahma-bhuvandl lokd�\npunar dvartino. 'rjuna\nmdm upetya tu kaunteya\npunar janma na vidyate\n\"From the highest planet in the material world down to the\nlowest, all are places of misery wherein repeated birth and death\n\nkind of misery being inflicted upon us. Sri Kr�Q.a frankly says that\n\ntake place. But one who attains to My abode, 0 son of Kunti,\nnever takes birth again.\" (Bg. 8.16)\n\nthis world is meant for misery. Unless miseries are present, we\ncannot come to Kr�Q.a consciousness. Misery serves as an impetus\n\ntems (caturdasa-bhuvana) -seven lower and seven higher. The\nearth is situated in the middle. In this verse, Sri Kr�IJ.a says,\n\nit is not possible to avoid misery in this material world, because\n\nto help elevate us to Kr�Q.a consciousness. An intelligent person\n\nThe universe is divided into\n\nfourteen\n\nplanetary sys­\n\ndbrahma-bhuvandl lokd�: even if one enters the highest planet,\n\n", "The-Path-of-Perfection-SCAN#p0085": "136\n\nTHE PATH OF PERFECTION\n\nBrahmaloka, there is still birth and death. The words punar tivartina� mean \"returning again,\" or \"repetition of birth and death.\"\nWe are changing bodies just as we change clothes, leaving one\nbody and entering another. All planets are filled with living en­\n\n137\n\nThe Path of Pe1.'f£'ction\nrtitrifn yuKa-sahasrtinttim\nte\n\n'ho-rtitra-vido janti�\n(Bg. 8.17)\n\ntities. We shouldn't think that only the earth is inhabited. There\nare living entities on the higher planets and lower planets as well.\n\nThe duration of the material universe is limited. It is manifested in\n\nFrom our experience, we can see that no place on earth is vacant\nof living entities. If we dig into the earth, we find some worms,\n\nBrahma consists of a thousand cycles of four yuKaS, or ages: Satya,\n\nand if we go into the water we find many aquatics. The air is filled\nwith birds, and if we analyze outer space, we will find many living\nentities. It is illogical to conclude that there are no living entities\non the other planets. To the contrary, they are full of living\nentities.\nIn any case, Kr�IJ.a says that from the highest planet to the\nlowest planet, there is repetition of birth and death. Yet again, as\n\ncycles of kalpas. A kalpa is a day of Brahma, and one day of\nTrela, Dvapara, and Kali. The cycle of Satya is characterized by\nvirtue, wisdom, and religion, there being practically no ignorance\nand vice, and the yuKa lasts I, 728,000 years. In the Treta-yuga\nvice is introduced, and this yuga lasts l ,296,000 years. In the\nDvapara-yuga there is an even greater decline in virtue and\nreligion, vice increasing, and this YUKa lasts 864,000 years. And\nfinally, in Kali-yuga (the yuga we have now been experiencing\nover the past 5,000 years), there is an abundance of strife, ig­\n\nin the former verse, He says, mom upetya: \"If you reach My\nplanet, you don't have to return to this miserable material world.\"\n\nnorance, irreligion, and vice, true virtue being practically non­\n\nTo stress this point, Sri Kr�IJ.a repeats that upon reaching Goloka\n\nincreases to such a point that at the termination of the yuga, the\nSupreme Lord Himself appears as the Kalki-avatara, vanquishes\n\nVrndavana, His eternal abode, one is liberated from the cycle of\nbirth and death and attains eternal life. It is the duty of human life\nto understand these problems and attain a blissful, eternal life that\nis full of knowledge. Unfortunately, people in this age have\nforgotten the aim of life. Why? Durtisayti ye bahir-artha-mtinina�\n\n(Bhtig. 7 .5.31). People have been trapped by the material glitter­\n\nby skyscrapers, big factories, and political activities. People do not\nstop to consider that however big the skyscraper may be, they will\nnot be allowed to live there indefinitely. We should not spoil our\nenergy, therefore, in building great cities but should employ our\nenergy to elevate ourselves to Kr�IJ.a consciousness. Kr�IJ.a consciousness is not a religious formula or some spiritual recreation\nbut is the most important factor in our lives.\nPeople are interested in attaining higher planets because there\none's enjoyment is a thousand times greater and the duration of\nlife much longer.\n\nexistent, and th is yuga lasts 432,000 years. In Kali-yuga vice\n\nthe demons, saves His devotees, and commences another Satyayuga. Then the process is set rolling again. These four yugas rotating a thousand times comprise one day of Brahma, the creator\ngod, and the same number comprise one night. Brahma lives one\nhundred of such \"years\" and then dies. These \"hundred years\"\nby earth calculations total 311 trillion and 40 million earth years.\nBy these calculations, the life of Brahma seems fantastic and inter­\n\nminable, but from the viewpoint of eternity, it is as brief as a\n\nlightning flash. In the Causal Ocean there are innumerable\nBrahmas rising and disappearing like bubbles in the Atlantic.\n\nBrahma and his creation are all part of the material universe, and\ntherefore they are in constant flux.\nIn the material universe, not even Brahma is free from the process of birth, old age, disease, and death. Brahma, however, is\ndirectly engaged in the service of the Supreme Lord in the\nmanagement of this universe; therefore he at once attains libera­\n\nsahasra-yuga-paryantam\nahar yad brahmal}o vidu�\n\ntion. Elevated sannytisis are promoted to Brahma's particular\nplanet, Brahmaloka, which is the highest planet in the material\n\n", "The-Path-of-Perfection-SCAN#p0086": "138\n\nTHE PATH O F PERFECTION\n\nThe Path of Perfection\n\n139\n\nuniverse and which survives all the heavenly planets in the upper\n\nwhen day appears, gradually the waters disappear. For instance, on\n\nstrata of the planetary system, but in due course Brahma and all\n\nthis one planet, the surface is three-fourths covered with water.\nGradually, land is emerging, and the day will come when there\n\ninhabitants of Brahmaloka are subject to death, according to the\nlaw of material nature. So even if we live millions and trillions of\nyears, we have to die. Death cannot be avoided. Throughout the\nentire universe the process of creation and annihilation is taking\nplace, as described in the next verse:\n\navyaktad vyaktaya/:1 sarva/:1\nprabhavanty ahar-agame\nratry-agame praliyante\ntatraivavyakta-samjfiake\n\nwill no longer be water but simply land. That is nature's process.\n\nparas tasmat tu bhtivo 'nyo\n'vyakto 'vyaktcit sancitana/:1\nya/:1 sa sarve$U bhute$U\nnasyatsu na vinasyati\n\"Yet there is another nature, which is eternal and is transcendental to this manifested and nonmanifested matter. It is supreme and\nis never annihilated. When all in this world is annihilated, that\n\n\"When Brahma's day is manifest, this multitude of living entities\n\npart remains as it is.\" (Bg. 8.20)\n\ncomes into being, and at the arrival of Brahma's night they are all\n\nWe cannot calculate the length and breadth of this universe.\nThere are millions and millions of universes like this within this\n\nannihilated.\" (Bg. 8.18)\nUnless we go to the spiritual sky, there is no escaping this pro­\n\ncess of birth and death, creation and annihilation. When Brahma's\n\nmaterial world, and above this material world is the spiritual sky,\nwhere the planets are all eternal. Life on those planets is also eter­\n\ndays are finished, all these planetary systems are covered by water,\n\nnal. This material manifestation comprises only one fourth of the\n\nand when Brahma rises again, creation takes place. The word ahar\n\nentire creation. Ekcimsena sthito jagat. Ekcimsena means \"one\n\nmeans ••in the daytime,\" which is twelve hours of Brahma's life.\n\nfourth.\" Three fourths of the creation is beyond this material sky,\n\nDuring this time this material manifestation-all these planetsare seen, but when night comes they are all merged in water. That\n\nwhich is covered like a ball. This covering extends millions and\n\nis, they are annihilated. The word rcitry-cigame means \"at the fall\nof night.\" During this time, all these planets are invisible because\nthey are inundated with water. This flux is the nature of the material world.\n\nmillions of miles, and only after penetrating that covering can one\nenter the spiritual sky. That is open sky, eternal sky. In this verse\nit is stated, paras tasmat tu bhavo 'nya/:1: \"Yet there is another\nnature.\" The word bhciva means another \"nature.\" We have experience only with this material nature, but from Bhagavad-gita\nwe understand that there is a spiritual nature that is transcendental\n\nbhuta-grama/:1 sa evayam\nbhutvci bhutvci praliyate\nratry-cigame 'vasa/:! pcirtha\nprabhavaty ahar-cigame\n\nand eternal. We actually belong to that spiritual nature, because\nwe are spirit, but presently we are covered by this material body,\nand therefore we are a combination of the material and spiritual.\nJust as we can understand that we are a combination of both\nnatures, we should understand also that there is a spiritual world\n\n\"Again and again the day comes, and this host of beings is active�\nand again the night falls, 0 Partha, and they are helplessly\n\nbeyond this material universe. Spiritual nature is called superior,\n\ndissolved.\" (Bg. 8.19) Although we do· not want devastation,\n\nand material nature is called inferior, because without spirit, matter cannot move.\n\ndevastation is inevitable. At night, everything is flooded, and\n\nThis cannot be understood by experimental knowledge. We\n\n", "The-Path-of-Perfection-SCAN#p0087": "140\n\nTHE PATH OF PERFECTION\n\nmay look at millions and millions of stars through telescopes, but\nwe cannot approach what we are seeing. Similarly, our senses are\nso insufficient that we cannot approach an understanding of the\nspiritual nature. Being incapable, we should not try to understand\nGod and His kingdom by experimental knowledge. Rather, we\nhave to understand by hearing Bhagavad-gitti. There is no other\nway. If we want to know who our father is, we simply have to\nbelieve our mother. We have no other way of knowing except by\nher. Similarly, in order to understand who God is and what His\nnature is, we have to accept the information given in Bhagavadgitti. There is no question of experimenting. Once we become advanced in Kr�l)a consciousness, we will realize God and His\nnature. We can come to understand, \"Yes, there is God and a\nspiritual kingdom, and I have to go there. Indeed, I must prepare\nmyself to go there.\"\nThe word vyakta means \"manifest.\" This material universe\nthat we are seeing (or partially seeing) before us is manifest. At\nleast at night we can see that stars are twinkling and that there are\ninnumerable planets. But beyond this vyakta is another nature,\ncalled avyakta, which is unmanifest. That is the spiritual nature,\nwhich is santitana, eternal. This material nature has a beginning\nand an end, but that spiritual nature has neither beginning nor\nend. This material sky is within the covering of the mahat-tattva,\nmatter. This matter is like a cloud. When there is a storm, it appears that the entire sky is covered with clouds, but actually only\nan insignificant part of the sky is covered. Because we are very\nminute, if just a few hundred miles are covered, it appears that the\nentire sky is covered. As soon as a wind comes and blows the\nclouds away, we can see the sky once again. Like the clouds, this\nmahat-tattva covering has a beginning and an end. Similarly, the\nmaterial body, being a part of material nature, has a beginning and\nan end. The body is born, grows, stays for some time, leaves some\nby-products, dwindles, and then vanishes. Whatever material\nmanifestation we see undergoes these six basic transformations.\nWhatever exists within material nature will ultimately be vanquished. But herein Kr�l)a is telling us that beyond this vanishing,\n\nThe Path of Perfection\n\n141\n\ncloudlike material nature, there is a superior nature, which is\nsantitana, eternal. Ya(l sa sarve$U bhute$U nasyatsu na vinasyati.\nWhen this material manifestation is annihilated, that spiritual sky\nremains. This is called avyakto 'vyakttit.\nIn the Second Canto of Srimad-Bhtigavatam, we find a description of the spiritual sky and the people who live there. Its nature\nand features are also discussed. From this Second Canto we understand that there are spiritual airplanes in the spiritual sky, and\nthat the living entities there-who are all liberated-travel like\nlightning on those planes throu�hout the spiritual sky. This material world is simply an imitation; whatever we see here is simply\na shadow of what exists there. The material world is like a cinema,\nwherein we see but an imitation or a shadow of the real thing that\nis existing. This material world is only a shadow. As stated in\n\nSrimad-Bhtigavatam (1.1.1), yatra tri-sargo 'mr$ti: This illusory\nmaterial world is a combination of matter.\" In store windows we\noften see mannequins, but no sane man thinks that these mannequins are real. He can see that they are imitations. Similarly,\n..\n\nwhatever we see here may be beautiful, just as a mannequin may\nbe beautiful, but it is simply an imitation of the real beauty found\nin the spiritual world. As Sridhara Svami says, yat satyatayti mithyti\nsargo 'pi satyavat pratiyate: the spiritual world is real, and this\nunreal material manifestation only appears to be real. We must\nunderstand that reality will never be vanquished and that in essence reality means eternality. Therefore material pleasure, which\nis temporary, is not actual; real pleasure exists in Kr�l)a. Consequently, those who are after the reality don't participate in this\nshadow pleasure.\nThus when everything in the material world is annihilated, that\nspiritual nature remains eternally, and it is the purpose of human\nlife to reach that spiritual sky. Unfortunately, people are not aware\nof the reality of the spiritual sky. According to Srimad-Bhtigavatam\n\n(7 .5.31), na te vidu(l svtirtha-gatirh hi Vi$�um: people do not know\ntheir self-interest. They do not know that human life is meant for\nunderstanding spiritual reality and preparing oneself to be\ntransferred to that reality. No one can remain here in this material\n\n", "The-Path-of-Perfection-SCAN#p0088": "142\n\nThe Path of Perfection\n\nTHE PATH OF PERFECTION\n\n143\n\nBecause we are presently covered by a dress of material senses,\n\nworld. All Vedic literatures instruct us in this way. Tamasi mcijyotir\ngama: \"Don't remain in this darkness. Go to the light.\" Accord­\n\nwe cannot see the spiritual world, and the spiritual nature is inconceivable for us. Yet we can feel that there is something spiritual\npresent. Even a man completely ignorant of the spiritual nature\n\ning to the Fifteenth Chapter of Bhagavad-gitci (15.6),\n\ncan somehow feel its presence. One need only analyze his body\n\nna tad bhcisayate siiryo\nna sascinko na pcivaka/:1\nyad gatvci na nivartante\ntad dhtima paramarh mama\n\nsilently: \"What am I? Am I this finger? Am I this body? Am I this\nhair? No, I am not this, and I am not that. I am something other\nthan this body. I am something beyond this body. What is that?\nThat is the spiritual.\" In this way, we can feel or sense the presence of spirituality within this matter. We can sense the absence\n\n\"That abode of Mine is not illumined by the sun or moon, nor by\nworld.\" This material world is dark by nature, and we are ar­\n\nof spirit when a body is dead. If we witness someone dying, we can\nsense that something is leaving the body. Although we do not\n\ntificially illuminating it with electric lights, fire, and so on. In any\n\nhave the eyes to see it, that something is spirit. Its presence in the\n\ncase, its nature is dark, but the spiritual nature is full of light.\n\nbody is explained in the very beginning of Bhagavad-gitti (2.17):\n\nelectricity. One who reaches it never returns to this material\n\nWhen the sun is present, there is no darkness� similarly, every\n\navintisi tu tad viddhi\nyena sarvam idarh tatam\nvincisam avyayasycisya\nna kascit kartum arhati\n\nplanet in the spiritual sky is self-luminous. Therefore there is no\ndarkness, nor is there need of sun, moon, or electricity. The word\n\nsiiryo means \"sun,\" sastinko means \"moon,\" and pcivaka/:1 means\n\"fire\" or \"electricity.\" So these are not required in the spiritual\nsky for illumination. And again, Kr�IJ.a herein says, yad gatvci na\nnivartante tad dhcima paramarh mama: \"That is My supreme\nabode, and one who reaches it never returns to this material\nworld.\" This is stated throughout Bhagavad-giiti. Again, in this\n\n\"Know that which pervades the entire body is indestructible. No\none is able to destroy the imperishable soul.\"\nSpiritual existence is eternal, whereas the body is not. It is said\nthat the spiritual atmosphere is avyakta, unmanifest. How, then,\ncan it be manifest for us? Making the unmanifest manifest is this\n\nEighth Chapter (Bg. 8.21),\n\nvery process of Kr�IJ.a consciousness. According to Padma PurciTJa,\n\navyakto 'k�ara ity uktas\ntam cihu/:1 paramcirh gatim\nyam prcipya na nivartante\ntad dhcima paramarh mama\n\nata/:1 sri-kr�TJa-ncimcidi\nna bhaved grtihyam indriyai/:1\nsevonmukhe hi jihvtidau\nsvayam eva sphuraty ada/:1\n\n\"That supreme abode is called unmanifested and infallible, and it\nis the supreme destination. When one goes there, he never comes\n\n\"No one can understand Kr�IJ.a as He is by the blunt material\nsenses. But He reveals Himself to the devotees, being pleased\n\nback. That is My supreme abode.\" Again, the word avyakta,\nmeaning \"unmanifest,\" is used. The word ak�ara means \"that\nwhich is never annihilated,\" or \"that which is infallible.\" This\nmeans that since the supreme abode is eternal, it is not subject to\n\nwith them for their transcendental loving service unto Him.\" In\nthis verse, the word indriyai/:1 means \"the senses.\" We have five\nsenses for gathering knowledge (eyes, ears, nose, tongue, and\n\nthe six transformations mentioned previously.\n\n,_\n\n", "The-Path-of-Perfection-SCAN#p0089": "144\n\nTHE PATH OF PERFECTION\n\nskin), and five senses for working (voice, hands, legs, genitals,\nand anus). These ten senses are under the control of the mind. It\nis stated in this verse that with these dull material senses, we cannot understand Kr�IJ.a's name, form, and so forth. Why is this?\nKr�IJ.a is completely spiritual, and He is also absolute. Therefore\nHis name, form, qualities, and paraphernalia are also spiritual.\nDue to material conditioning, or material bondage, we cannot\npresently understand what is spiritual, but this ignorance can be\nremoved by chanting Hare Kr�IJ.a. If a man is sleeping, he can be\nawakened by sound vibration. You can call him, \"Come on, it's\ntime to get up!\" Although the person is unconscious, hearing is so\nprominent that even a sleeping man can be awakened by sound\nvibration. Similarly, overpowered by this material conditioning,\nour spiritual consciousness is presently sleeping, but it can be\nrevived by this transcendental vibration of Hare Kr�IJ.a, Hare\nKr�IJ.a, Kr�IJ.a Kr�IJ.a, Hare Hare/ Hare Rama, Hare Rama, Rama\nRama, Hare Hare. As stated before, Hare refers to the energy of\nthe Lord, and Ktii!Ja and Riima refer to the Lord Himself.\nTherefore, when we chant Hare Kr�IJ.a, we are praying, \"0 Lord,\n0 energy of the Lord, please accept me.\" We have no other prayer\nthan \"Please accept me.\" Lord Caitanya Mahaprabhu taught us\nthat we should simply cry and pray that the Lord accept us. As\nCaitanya Mahaprabhu Himself prayed,\nayi nanda-tanuja kitikararit\npatitarit miirit vi{iame bhaviimbudhau\nkrpayii tava piida-patikajasthita-dhilli-sadrsarit vicintaya\n\"0 Kr�IJ.a, son of Nanda, somehow or other I have fallen into this\nocean of nescience and ignorance. Please pick me up and place me\nas one of the atoms at Your lotus feet.\" If a man has fallen into the\nocean, his only hope for survival is that someone comes to pick\nhim up. He only has to be lifted one inch above the water in order\nto feel immediate relief. Similarly, as soon as we take to Kr�IJ.a\nconsciousness, we are lifted up, and we feel immediate relief.\n\nThe Path of Perfection\n\n145\n\nWe cannot doubt that the transcendental is there. Bhagavadgitii is being spoken by the Supreme Personality of Godhead Himself; therefore we should not doubt His word. The only problem is\nfeeling and understanding what He is telling us. That understanding must be developed gradually, and that knowledge will be\nrevealed by the chanting of Hare Kr�IJ.a. By this simple process, we\ncan come to understand the spiritual kingdom, the self, the material world, God, the nature of our conditioning, liberation from\nmaterial bondage, and everything else. This is called ceto-darpa!Jamiirjanam, cleaning the dusty mirror of the impure mind.\nWhatever the case, we must have faith in the word of Kr�Q.a.\nWhen we purchase a ticket on Pan American or Air India, we have\nfaith that that company will take us to our destination. Faith is created because the company is authorized. Our faith should not be\nblind; therefore we should accept that which is recognized.\nBhagavad-gitii has been recognized as authorized scripture in India\nfor thousands of years, and even outside India there are many\nscholars, religionists, and philosophers who have accepted\nBhagavad-gitii as authoritative. It is said that even such a great\nscientist as Albert Einstein was reading Bhagavad-gitii regularly.\nSo we should not doubt Bhagavad-gitii's authenticity.\nTherefore when Lord Kr�IJ.a says that there is a supreme abode\nand that we can go there, we should have faith that such an abode\nexists. Many philosophers think that the spiritual abode is impersonal or void. lmpersonalists like the Sati.karites and Buddhists\ngenerally speak of the void or emptiness, but Bhagavad-gitii does\nnot disappoint us in this way. The philosophy of voidism has\nsimply created atheism, because it is the nature of the living entity\nto want enjoyment. As soon as he thinks that his future is void, he\nwill try to enjoy the variegatedness of this material life. Thus impersonalism leads to armchair philosophical discussions and attachment to material enjoyment. We may enjoy speculating, but\nno real spiritual benefit can be derived from such speculation.\nBhakti/:1 paresiinubhavo viraktir anyatra ca (Bhiig. 11.2.42).\nOnce we have developed the devotional spirit, we will become immediately detached from all kinds of material enjoyment. As soon\n\n", "The-Path-of-Perfection-SCAN#p0090": "146\n\nThe Path of Perfection\n\nTHE PATH OF PERFECTION\n\n147\n\npuru$a� sa para� partha\nbhaktya/abhyas tv ananyaya\nyasyanta�-sthani bhiitani\nyena sarvam idarh tatam\n\nand says,\nas a hungry man eats, he feels immediate satisfaction\ntion is a\nsatisfac\nThis\n.\"\nsatisfied\nam\nI\n\"No, I don't want any more.\nman.\nus\ncharacteristic of the Kp�Qa conscio\n\nbrahma-bhiita� prasannatma\nna socati na karik$ati\nsama� sdrve$U bhiite$U\nmad-bhaktim labhate param\n\n\"The Supreme Personality of Godhead, who is greater than all, is\nattained by unalloyed devotion. Although He is present in His\nabode, He is all-pervading, and everything is situated within\nHim.\" (Bg. 8.22) The words puru$a� sa para� indicate the supreme person who is greater than all others. This is not a void\nspeaking, but a person who has all the characteristics of personal­\n\nthe\n\"One who is thus transcendentally situated at once realizes\nanyhave\nto\ndesires\nnor\nSupreme Brahman. He never laments\nstate he\nthing; he is equally disposed to every living entity. In that\n18.54)\n(Bg.\nMe.\"\nattains pure devotional service unto\ntion\nAs soon as one is spiritually realized, he feels full satisfac\nAs\nent.\nenjoym\nl\nmateria\ng\nand no longer hankers after flickerin\n\nity in full. Just as we are talking face to face, when we reach the\nsupreme abode we can talk to God face to face. We can play with\nHim, eat with Him, and everything else. This state is not acquired\n\nby mental speculation but by transcendental loving service (bhak­\n\ntya labhyab). The words tv ananyaya indicate that this bhakti must\nbe without adulteration. It must be unalloyed.\n\nstated in the Second Chapter of Bhagavad-gita (2.59),\n\nAlthough the Supreme Personality is a person and is present in\n\nVi$aya vinivartante\nniraharasya dehina�\nrasa-vatjam raso 'py asya\nparam dmva nivartate\n\nHis abode in the spiritual sky, He is so widespread that everything\nis within Him. He is both inside and outside. Although God is\neverywhere, He still has His kingdom, His abode. The sun may\npervade the universe with its sunshine, yet the sun itself is a\nseparate entity.\n\n\"The embodied soul may be restricted from sense enjoyment,\n\nIn His supreme abode, the Supreme Lord has no rival.\n\nthough the taste for sense objects remains. But, ceasing such\n\nWherever we may be, we find a predominating personality. In the\n\nengagements by experiencing a higher taste, he is fixed in consciousness.\" A doctor may tell a diseased man, \"Don't eat this.\n\nUnited States, the predominating personality is the President.\nHowever, when the next election comes, the President will have\n\nDon't eat that. Don't have sex. Don't. Don't.\" In this way, a diseased man is forced to accept so many \"don'ts,\" but inside he is\n\nso many rivals, but in the spiritual sky the Supreme Lord has no\n\nthinking, \"Oh, if I can just get these things, I'll be happy.\" The\ndesires remain inside. However, when one is established in Kr�Qa\n\nworld, under the conditions of material nature. In the spiritual sky\n\nrival. Those who want to become rivals are placed in this material\nthere is no rivalry, and all the inhabitants therein are liberated\nsouls. From Srimad-Bhagavatam we receive information that their\n\nconsciousness, he is so strong inside that he doesn't experience\nthe desire. Although he's not impotent, he doesn't want sex. He\n\nbodily features resemble gods. In some of the spiritual planets,\n\ncan marry thrice, but still be detached. Param dmva nivartate.\nWhen something superior is acquired, one naturally gives up all\ninferior things. That which is superior is the Supreme Personality\nof Godhead, and atheism and impersonalism cannot give us this.\nHe is attained only by unalloyed devotion.\n\nGod manifests a two-armed form, and in others He manifests a\n\n!\n\n!f\n\nIf\n\nfour-armed form. The living entities of those planets have corresponding features, and one cannot distinguish who is God and\nwho is not. This is called sariipya-mukti liberation, wherein one\n\n", "The-Path-of-Perfection-SCAN#p0091": "148\n\nTHE PATH OF PERFECTION\n\nhas the same features as the Lord. There are five kinds of liberation: siiyujya, siirupya, sii/okya, siir$fi, and siimipya. Siiyujya-mukti\n\nmeans merging into God's impersonal effulgence, the brahmajyoti. We have discussed this, and have concluded that the attempt\n\nf\n\nThe Path of Perfection\n\n149\n\nyatra kiile tv aniivrttim\ndvrttim caiva yogina/:1\nprayiitii yiinti tam kiilam\nvak$yiimi bharatar$abha\n\nto merge and lose individuality is not desirable and is very risky.\nSdrupya-muktimeans attaining a body exactly like God's. Siilokya­\n\n\"0 best of the Bharatas, I shall now explain to you the different\n\nmeans having the opulence of God. For instance, God is very\n\ntimes at which, passing away from this world, one does or does not\ncome back.\" (Bg. 8.23) In India, unlike in the West, it is common\n\nmukti means living on the same planet with God. Siir${i-mukti\n\npowerful, and we can become powerful like Him. That is called\nsiif$fi. Siimipya-mukti means always remaining with God as one of\n\nfor astrologers to make minute calculations of the astronomical\n\nHis associates. For instance, Arjuna is always with Kr�l)a as His\n\nhoroscope is read not only when he is born but also when he dies,\n\nfriend, and this is called siimipya-mukti. We can attain any one of\nthese.five types of liberation, but out of these five, siiyujya-mukti,\nmerging into the brahmajyoti, is rejected by Vai�l)ava philosophy.\nAccording to the Vai�l)ava philosophy, we worship God as He is\nand retain our separate identity eternally in order to serve Him.\nAccording to the Mayavada philosophy, impersonalism, one tries\nto lose his individual identity and merge into the existence of the\n\nsituation at the moment of one's birth. Indeed, a person's\nin order to determine what his situation will be in the next life. All\nthis can be determined by astrological calculation. In this verse,\nLord Kr�Qa is accepting those astrological principles, confirming\nthat if one leaves his body at a particular time, he may attain\nliberation. If one dies at one moment, he may be liberated, or if he\ndies at another moment, he may have to return to the material\n\nSupreme. That, however, is a suicidal policy and is not recom­\n\nworld. It is all a question of \"chance,\" but that chance someway\nor other is what one has. For the devotee, however, there is no\n\nThis has also been rejected by Lord Caitanya Mahaprabhu,\n\ntee in Kf�l)a consciousness is guaranteed liberation. For others,\n\nwho advocated worship in separation. As stated before, the pure\ndevotee does not even want liberation; he simply asks to remain\n\nthere are chances that if they leave their body at a particular mo­\n\nKr�Qa's devotee birth after birth. This is Lord Caitanya Maha­\n\nor they may be reborn.\n\nmended by Kf�l)a in Bhagavad-gitii.\n\nprabhu's prayer, and the words \"birth after birth\" indicate\nthat there is no liberation. This means that the devotee doesn't\ncare whether he is liberated or not. He simply wants to engage in\nKr�Qa consciousness, to serve the Supreme Lord. Always wanting\nto engage in God's transcendental loving service is the symptom\n\nquestion of chance. Whatever the astrological situation, the devo­\n\nment, they may attain liberation and enter the spiritual kingdom,\n\nagnir jyotir aha/:! sukla/:1\n$Wl-miisii uttariiyatzam\ntatra prayiitii gacchanti\nbrahma brahma-vido janii/:1\n\nof pure devotion. Of course, wherever a devotee is, he remains in\nthe spiritual kingdom, even though in the material body. On his\n\n\"Those who know the Supreme Brahman pass away from the\n\npart, he does not demand any of the five types of liberation, nor\n\nworld during the influence of the fiery god, in the light, at an\n\nanything for his personal superiority or comfort. But in order to\n\nauspicious moment, during the fortnight of the moon and the six\n\nassociate with God in the spiritual planets, one must become His\n\nmonths when the sun travels in the north.\" (Bg. 8.24) As we all\n\npure devotee.\n\nknow, the sun's movements are different: six months it is north of\nthe equator, and six months it is south. The sun is also moving,\naccording to Vedic calculations, and from Srimad-Bhiigavatam we\n\nFor those who are not pure devotees, Lord Kr�l)a explains at\nwhat times one should leave the body in order to attain liberation.\n\n", "The-Path-of-Perfection-SCAN#p0092": "150\n\nTHE PATH OF PERFECTION\n\nare informed that the sun is situated at the center of the universe.\nJust as all the planets are moving, the sun is also moving at a\nspeed calculated to be sixteen thousand miles per second. If a person dies when the sun is in the northern hemisphere, he can attain\nliberation. That is not only the verdict of Bhagavad-gitii, but also\nof other scriptures.\n\n151\n\ntasmiit sarve�u kiile�u\nyoga-yukto bhaviirjuna\n\"The devotees who know these two paths, 0 Arjuna, are never\nbewildered. Therefore be always fixed in devotion.\" (Bg. 8.27)\nHerein the Lord confirms that there is no \"chance\" for one who\n\ndhiimo riitris tathii kr�!Ja/:1\n�a!J-miisii dak�i!Jiiyanam\ntatra ciindramasarh jyotir\nyogi priipya nivartate\n\"Th� mystic who passes away from this world during the smoke,\nthe night, the moonless fortnight, or in the six months when the\nsun passes to the south, or who reaches the moon planet, again\ncomes back.\" (Bg. 8.25) No one can say when he is going to die,\nand in that sense the moment of one's death is accidental.\nHowever, for a devotee in Kf$1J.a consciousness, there is no question of \"accidents.\"\n\npractices bhakti-yoga. His destination is certain. Whether he dies\nwhen the sun is in the northern or southern hemisphere is of no\nimportance. As we have already stated, if one thinks of Kf$1J.a at\nthe time of death, he will at once be transferred to KnQa's abode.\nTherefore Kr$IJ.a tells Arjuna to always remain in Kf$1J.a consciousness. This is possible through the chanting of Hare Kf$1J.a.\nSince Kf$Qa and His spiritual kingdom are nondifferent, being absolute, Kr$IJ.a and His sound vibration are the same. Simply by\nvibrating Kf$Qa's name, we can enjoy Kf$Qa's association. If we\nare walking down the street chanting Hare Kf$1J.a, Kf$Qa is also\ngoing with us. If we walk down the street and look up at the sky,\nwe may see that the sun or the moon is accompanying us. I can\nrecall about fifty years ago, when I was a householder, my second\n\nsukla-kr�!Je gati hy ete\njagata/:1 siisvate mate\nekayii yiity aniivrttim\nanyayiivartate puna/:1\n••\n\nThe Path of Perfection\n\nAccording to the Vedas, there are two ways of passing from this\n\nworld-one in light and one in darkness. When one passes in\nlight� he does not come back; but when one passes in darkness, he\nreturns.\" (Bg. 8.26) The same description of departure and return\nis quoted by Acarya Baladeva Vidyabhii$aiJ.a from the Chiindogya\n\nUpani�ad. In such a way, those who are fruitive laborers and\n\nphilosophical speculators from time immemorial are constantly\ngoing and coming. Actually they do not attain ultimate salvation,\nfor they do not surrender to Kf$1J.a.\n\nnaite srti piirtha jiinan\nyogi muhyati kascana\n\nson, who was about four years old at the time, was walking with\nme down the street, and he suddenly asked me, \"Father, why is\nthe moon going with us?\"\nIf a material object like the moon has the power to accompany\nus, we can surely understand that the Supreme Lord, who is allpowerful, can always remain with us. Being omnipotent, He can\nalways keep us company, provided that we are also qualified to\nkeep His corppany. Pure devotees· are always merged in the\nthought of Kf$1J.a and are always remembering that Kf$1J.a is with\nthem. Lord Caitanya Mahaprabhu has confirmed the absolute\nnature of Kf$Qa in His Sik$ii$!aka (verse 2):\n\nniimniim akiiri bahudhii nlja-sarva-saktis\ntatriirpitii niyamita/:1 smara!Je na kiilah\netiidrsi tava krpii bhagavan mamiipi\ndurdaivam idrsam ihqjani niinuriigah\n\"My Lord, 0 Supreme Personality of Godhead, in Your holy\n\n", "The-Path-of-Perfection-SCAN#p0093": "THE PATH OF PERFECTION\n\nI 52\n\nname there is all good fortune for the living entity, and therefore\nYou have many names, such as Kr�Qa and Govinda, by which You\nexpand Yourself. You have invested all Your potencies in those\nnames, and there are no hard-and-fast rules for remembering\nthem. My dear Lord, although You bestow such mercy upon the\nfallen, conditioned souls by liberally teaching Your holy names, I\nam so unfortunate that I commit offenses while chanting the holy\nname, and therefore I do not achieve attachment for chanting.\"\nWe may take the effort to spend a great deal of money and attempt to build or establish a temple for Kr�Qa, but if we do so we\nmust observe many rules and regulations and see properly to the\n\nAppendixes\n\ntemple's management. But herein it is confirmed that simply by\nchanting, any man can have the benefit of keeping company with\nKr�Qa: Just as Arjuna is deriving benefit by being in the same\nchariot with Lord Sri Kr�Qa, we can also benefit by associating\nwith Kr�Qa through the chanting of His holy names-Hare Kr�Qa,\nHare Kr�Qa, Kr�Qa Kr�Qa, Hare Hare/ Hare Rama, Hare Rama,\nRama Rama, Hare· Hare. This maha-mantra is not my personal\nconcoction but is authorized by Lord Caitanya Mahaprabhu, who\nis considered to be not only an authority but the incarnation of\nLord Sri Kr�Qa Himself. It was Lord Caitanya Mahaprabhu who\nsaid, 0 Lord, You are so kind to the people of this material world\n..\n\nthat You expand Yourself in Your holy name so that they can\nassociate with You.\"\nAlthough the maha-mantra is in the Sanskrit language and\nmany people do not know its meaning, it is still so attractive that\npeople participate when it is chanted publicly. When chanting the\n\nmahti-mantra, we are completely safe, even in this most dangerous\nposition. We should always be aware that in this material world,\nwe are always in a dangerous position. Srimad-Bhtigavatam confirms: padarh padarh yad vipadtirh na te�tim. In this· world, there is\ndanger at every step. The devotees of the Lord, however, are not\nmeant to remain in this miserable, dangerous place. Therefore we\nshould take care to advance in Kr�Qa consciousness while in this\nhuman form. Then our happmess is assured.\n\n•\n\n", "The-Path-of-Perfection-SCAN#p0094": "About the Author\nHis Divine Grace A. C. Bhaktivedanta Swami Prabhupada appeared in this world in 1896 in Calcutta, India. He first met his\nspiritual master, Sriia Bhaktisiddhanta Sarasvati GosvamT, in\nCalcutta in 1922. Bhaktisiddhanta Sarasvati, a prominent religious\nscholar and the founder of sixty-four Gau<;!Tya Ma�has (Vedic institutes), liked this educated young man and convinced him to\ndedicate his life to teaching Vedic knowledge. Sriia Prabhupada\nbecame his student, and eleven years later ( 1933) at Allahabad he\nbecame his formally initiated disciple.\nAt their first meeting, in 1922, Sriia Bhaktisiddhanta Sarasvati\nThakura requested Sriia Prabhupada to broadcast Vedic knowledge through the English language. In the years that followed,\nSriia Prabhupada wrote a commentary on the Bhagavad-gitti,\n\nassisted the Gau<;!Tya Ma�ha in its work and, in 1944, without assistance, started an English fortnightly magazine, edited it, typed the\nmanuscripts, and checked the galley proofs. He even distributed\nthe individual copies and struggled to maintain the publication.\nOnce begun, the magazine never stopped� it is now being continued by his disciples in the West and is published in over twenty\nlanguages.\nRecognizing Sriia Prabhupada's philosophical learning and devotion, the Gau<;!Tya V ai�l').ava Society honored him in 194 7 with\nthe title \"Bhaktivedanta.\" In 1950, at the age of fifty-four, SrTia\nPrabhupada retired from married life, adopting the vtinaprastha\n(retired) order to devote more time to his studies and writiQg.\nSriia Prabhupada traveled to the holy city of Vrndavana, where he\nlived in very humble circumstances in the historic medieval tem­\n\nple of Radha-Damodara. There he engaged for several years in\n\ndeep study and writing. He accepted the renounced order of life\n(sannytisa) in 1959. At Ractha-Damodara, SrTia Prabhupada began\n\nwork on his life's masterpiece: a multivolume translation of and\ncommentary on the eighteen-thousand-verse Srimad-Bhtigavatam\n(Bhtigavata Purti(la). He also wrote Easy Journey to Other Planets.\n\nAfter publishing three volumes of the Bhtigavatam, Sriia\n\n155\n\n", "The-Path-of-Perfection-SCAN#p0095": "THE PATH OF PERFECTION\n\n156\n\nPrabhupada came to the United States, in 1965, to fulfill the mission of his spiritual master. Subsequently, His Divine Grace wrote\n\nI\n\nThe Author\n\n157\n\ntranslated into over thirty languages. The Bhaktivedanta Book\nTrust, established in 1972 exclusively to publish the works of His\nDivine Grace, has thus become the world's largest publisher of\nbooks in the field of Indian religion and philosophy.\n\nmore than sixty volumes of authoritative translations, commentaries, and summary studies of the philosophical and religious\nclassics of India.\n\nIn just twelve years, in spite of his advanced age, Srila Prabhupada circled the globe fourteen times on lecture tours that took\n\nIn 1965, when he first arrived by freighter in New York City,\nSrila Prabhupada was practically penniless. It was after almost a\n\nhim to six continents. In spite of such a vigorous schedule, Srila\nPrabhupada continued to write prolifically. His writings constitute\n\nyear of great difficulty that he established the International Society\n\na veritable library of Vedic philosophy, religion, literature, and\nculture.\n\nfor Krishna Consciousness in July of 1966. Before his passing\naway on November 14, 1977, he guided the Society and saw it\ngrow to a worldwide confederation of more than one hundred\n\nasramas, schools, temples, institutes, and farm communities.\nIn 1968, Srila Prabhupada created New Vrindaban, an experimental Vedic community in the hills of West Virginia. Inspired by\nthe success of New Vrindaban, now a thriving farm community of\nmore than one thousand acres, his students have since founded\nseveral similar communities in the United States and abroad.\nIn 1972, His Divine Grace introduced the Vedic system of primary and secondary education in the West by founding the\nGurukula school in Dallas, Texas. Since then, under his supervision, his disciples have established children's schools throughout\nthe United States and the rest of the world. As of 1980, there are\nfourteen Gurukula schools worldwide, with the principal educational center now located in Vrndavana, India.\n\nSrila Prabhupada also inspir� d the construction of several large\n\ninternational cultural centers in India. The center at Sridhama\nMayapur in West Bengal is the site for a planned spiritual city, an\nambitious project for which construction will extend over the next\ndecade. In Vrndavana, India, is the magnificent Kr�Q.a-Balarama\nTemple and International Guesthouse. There is also a major\ncultural and educational center in Bombay. Other centers are\nplanned in a dozen other important locations on the Indian\nsubcontinent.\nSrila Prabhupada's most significant contribution, however, is\nhis books. Highly respected by the academic community for their\nauthoritativeness, depth, and clarity, they are used as standard\ntextbooks in numerous college courses. His writings have been\n\n�\n\n", "The-Path-of-Perfection-SCAN#p0096": "References\nThe text of The Path of Perfection is confirmed by standard Vedic\n\nauthorities. The following authentic scriptures are specifically\ncited in this volume:\n\nBhagavad-gfta, 1-2, 5-6, 7, 8, 9, 13, 14, 15, 18, 22, 25, 26, 30,\n32-33,35,36,37-38,44,45,48,51,52,55,57,59,59-60,\n\n63,63-64,65,66,67,69,70-71,73,76,77,78,80,81,84,\n84-85, 85, 86, 87, 88-89, 91, 94, 94-95, 95, 95-96, 97,\n99-101, 102, 104, 106, 107, 108, 112, 115, 118, 121,\n121-22, 123, 124, 128, 133, 135, 136-37, 138, 139, 142,\n143, 146, 147, 149, 150, 150-51\nBhagavata. See: Srfmad-Bhagavatam\nBrahma-sarhhita, 10, 28, 29, 29-30, 30-31, 53, 53-54, 79,\n\n83-84, 116-17, 127, 130-31\nBrhan-naradfya Pural}a, 38-39\nCaitanya-caritamrta, 25, 36\nKafha Upani$ad, 69\nNarada-paficaratra, 88\nPadma Pural}a, 21, 29, 143\n$a(i-gosvamy-a$faka, 81-82\nSik$d$faka, 2, 112, 115, 151-52\n\n159\n\n", "The-Path-of-Perfection-SCAN#p0097": "160\n\nTHE PATH OF PERFECTION\n\nSrfmad-Bhagavatam, 22-23,23,33-34,34,41-42,43, 46,60-61,\n\n65, 108-9, 117, 126, 129, 136, 141, 145, 152\n\nGlossary\n\nStotra-ratna, 66\nUpade5amrta, 68, 74-75\n\nA\nVedanta-siitra, 9, 28, 43\nVi$1JU Pura!Ja, 22\n\nArjuna-the intimate friend of Lord Kr�t:ta who heard Bhagavadgfta from Him on the battlefield of Kuruk�etra.\nAsrama-the four spiritual orders of Vedic society: celibate stu­\n\ndent, householder, retired, and renounced.\nA�tailga-yoga-the eight-step process of mystic meditation taught\n\nby Patafljali.\nAvatara-a \"descent,\" an appearance of the Supreme Lord in\n\nthis world.\n\n8\nBhagavad-gita--the discourse between the Supreme Lord,\n\nKi�Qa, and His devotee Arjuna expounding devotional service as both the principal means and the ultimate end of\nspiritual perfection.\nBhakti-yoga-the process of reestablishing one's personal rela­\n\ntionship with the Supreme Lord by devotional service.\nBrahmacari-one in the first order of spiritual life, a celibate\n\nstudent.\nBrahman-the Absolute Truth; especially the impersonal aspect\n\nof the Absolute.\nBrahma1;1a-a member of the intelligent and priestly class.\n\nc\nCaitanya Mahaprabhu-Lord Kr�t:ta Himsel f, appearing as the\n\nspecial incarnation for this age and the deliverer of the process of chanting the Supreme Lord's holy names.\nCausal Ocean-the corner of the spiritual universe in which the\n\nLord in His form as Maha- Vi�Qu lies down to create the entirety of material universes.\n\n161\n\n", "The-Path-of-Perfection-SCAN#p0098": "162\n\nGlossary\n\nTHE PATH OF PERFECTION\n\nD\n\n163\n\nKarma-yoga-the process of linking with the Supreme by surrendering the results of fruitive work.\n\nDaridra-narayaQa-\"poor Naniyar;a,\" a misconception of im­\n\nKirtana-the devotional process of chanting� glorification of the\nholy names of the Supreme Lord.\n\npersonalists that the common man is equal to God.\nDhyana-yoga-the process of linking with the Supreme by\n\nKr�Qa1oka-See: Goloka Vrndavana\nK�atriyas-warriors and administrators, the second occupational\norder of Vedic society.\n\nmeditating on the Supersoul in the heart.\nDvapara-yuga-the third in the cycle of four ages. See also: Yugas\n\nM\n\nG\nGo1oka Vrndavana-the highest spiritual planet, Lord Kr�r;a's\npersonal abode.\nGopls-Kr�r;a's cowherd girl friends, His most confidential\n\nMaha-mantra-the great chanting for deliverance:\n\ndevotees.\nGosvamls, the six-Rupa, Sanatana, Raghunatha dasa, Gopala\n\nMantra-a Vedic sound vibration that can deliver the mind from\n\nHare Kr�r;a, Hare Kr�r;a, Kr�r;a Kr�r;a, Hare Hare\nHare Rama, Hare Rama, Rama Rama, Hare Hare\nillusion.\nMaya-the material energy,\n\nBhaHa, Raghunatha Bhana, and Jiva Gosvamis, immediate\n\nthe Supreme\n\nLord's deluding\n\npotency.\n\nfollowers of Lord Caitanya Mahaprabhu who were em­\n\nMrdanga-an oblong clay drum used in congregational chanting\n\npowered by Him to establish the preaching of His movement\n\nof the Lord's holy names.\n\nall over the world.\nGovinda-Lord Kmta, the giver of pleasure to the cows, the land,\n\nN\n\nand the senses.\nGrhastha-a householder, member of the second spiritual order\n\nNrshhhadeva-the appearance of Lord Vi�QU as half-lion, half­\n\nof Vedic society.\n\nmao to protect His devotee Prahlada and kill the demon\nHirar;yakasipu.\n\nH\n\n0\n\nHari-nama-the holy name of the Supreme Lord Hari (Kr�r;a).\n\nOm(kara) -the sacred seed-syllable in the Vedas which is the\ncompact representation of the Absolute Truth.\n\nHatha-yoga- See: A�ranga-yoga\n\nJ\n\np\n\nJagannatha-the Supreme Lord Vi�r;u appearing in His Deity\n\nPrema-bhakti-perfected devotional service on the platform of\n\nform in the city of Purl in Orissa. The worshipable Deity of\n\npure ecstatic love of God.\n\nLord Caitanya Mahaprabhu.\nJiiana-yoga-the process of linking with the Supreme by cultiva­\n\nR\n\ntion of knowledge.\nJiianis-those who practice jiidna-yoga.\n\nRadha-the personal consort of Lord Kr�Qa, His internal pleasure\npotency.\n\nK\n\nRama-the Supreme Lord, who is the reservoir of all pleasure.\n\nKali-yuga-the current age of quarrel, begun 5,000 years ago and\n\nRamanujacarya-the great Vai�Qava spiritual master who re­\n\nscheduled to last 427,000 more years.\n\nestablished the ancient line of disciplic succession from the\n\n•\n\n", "The-Path-of-Perfection-SCAN#p0099": "THE PATH OF PERFECTION\n\n164\n\ngoddess of fortune (Sri-sampradaya) in this age.\n\nRasagullis-curd balls boiled in sugar juice.\n\ns\nSamosis-deep-fried vegetable pies.\n\nSiilkhya-yoga-the process of linking with the Supreme by intellectually tracing out the source of creation.\n\nSailkirtana- See: Kirtana\n\nGuide to Sanskrit Pronunciation\n\nSannyisi-one in the renounced order of life, the highest of the\n\nfour spiritual divisions of Vedic society.\nSistras-revealed scriptures.\n\nSatya-yuga-the first and purest in the cycle of four ages. See also:\nYztgas\n\nThroughout the centuries, the Sanskrit language has been writ­\n\nten in a variety of alphabets. The mode of writing most widely\nused throughout India, however, is called devanagari, which\nmeans, literally, the writing used in \"the cities of the demigods.\"\n\nSrimad-Bhigavatam-the \"spotless Puro(la,\" which presents\n\nThe devanagari alphabet consists of forty-eight characters, includ­\n\nof material religiosity.\nSurabhi-the cows of the spiritual world, which can be milked to\n\ngrammarians arranged the alphabet according to practical\n\nthe entire science of God consciousness, without any tinge\n\nyield any desire.\n\nSyimasundara-the \"dark, beautiful boy\" of Vrndavana, Lord\nKr�Qa.\n\nT\n\nTreti-yuga-the second in the cycle of four ages. See also: Yugas\n\nv\nVai!11}avas-worshipers of the Supreme Lord, Vi�Qu.\n\ning thirteen vowels and thirty-five consonants. Ancient Sanskrit\n\nlinguistic principles, and this order has been accepted by all\n\nWestern scholars. The system of transliteration used in this book\nconforms to a system that scholars in the last fifty years have accepted to indicate the pronunciation of each Sanskrit sound.\n\nThe short vowel a is pronounced like the u in but, long i like\n\nthe a in far, and short i like the i in pin. Long i is pronounced as in\npique, short u as in pull, and long ii as in rule. The vowel r is pro­\n\nnounced like the ri in rim. The vowel e is pronounced asin they,\n\nai as in aisle, o as in go, and au as in how. The anusvara (rh),\n\nVedas-the original revealed scriptures.\n\nwhich is a pure nasal, is pronounced like the n in the French word\n\nVaikuQtha.\nVi�l}u-miirti-the personal form of Lord Vi�Qu.\nVrndivana-the village in which Lord Kr�Qa enacts His most in­\n\nfinal h sound. Thus a\\1 is pronounced like aha, and i\\llike ihi.\nThe guttural consonants-k, kh, g, gh, and il-are pro­\n\nVi!11}U-the Supreme Lord in His opulent feature as the Lord of\n\ntimate pastimes. See also: Goloka Vrndavana\n\ny\nYogi-one who has achieved, or is striving for, union with the\nSupreme.\nYugas-the four great ages of universal time, which occur in repeated cycles of 4,320,000 years.\n\nbon, and visarga (\\1), which is a strong aspirate, is pronounced as a\n\nnounced from the throat in much the same manner as in English.\n\nK is pronounced as in kite, kh as in Eckhart, g as in give, gh as in\n\ndig hard, and il as in sing. The palatal consonants-c. ch, j, jh,\n\nand ii-are pronounced from the palate with the middle of the\n\ntongue. C is pronounced as in chair, ch as in staunch-heart, j as in\n\njoy, jh as in hedgehog, and ii as in canyon. The cerebral consonants-t, th, cJ., cJ.h, and 1}-are pronounced with the tip of the\ntongue turned up and drawn back against the dome of the palate.\n\n165\n\n", "The-Path-of-Perfection-SCAN#p0100": "166\n\nTHE PATH OF PERFECTION\n\nT is pronounced as in tub, th as in light-heart, tJ as in dove, tJh as\nin red-hot, and J.1 as in nut. The dental consonants-t, th, d, db,\nand n-are pronounced in the same manner as the cerebrals, but\nwith the forepart of the tongue against the teeth. The labial conso­\n\nIndex\n\nnants-p, ph, b, bh, and m-are pronounced with the lips. P is\npronounced as in pine, ph as in uphill, b as in bird, bh as in rubhard, and m as in mother. ·The semivowels-y, r, I, and v-are\npronounced as in yes, run, light, and vine respectively. The\nsibilants s, �.and s-are pronounced, respectively, as in the German word sprechen and the English words shine and sun. The letter h is pronounced as in home.\n\nA\n\nAgnir jyotir aha/:! sukla/:1\nverse quoted, 149\n\nAbhycisena tu kau n t eya\n\nAhaituky apratihatd\nquoted,109\nverse quoted, 33-34,108-9\nAir &consciousness, analogy of, 101-2\nAir India, purchasing ticket on, example\nof, 145\n\nversequoted,94-95\n\nAbrahma-bhuvanci/ lokci/:1\nversequoted,135\nAbsolute Truth\ncognizant,41,42\neverything comes from,28-29,41\nKr�l)a as,41-42\nliving entity contrasted to,42\nSeea/so :Ood; Kr$1)a,Lord (Supreme\nPersonality of Godhead);\nReality\nActivity\nin Kr$1)a consciousness,1,6-9,21, 50,\n64-65,73,79,87,95,107\nliving entity must have,17-18\nmaterial, yogi ceases,14-15\nmaterial &spiritual,5,64-65\npious,16,104,111,117\npositive &negative,7-8\nfor self or Supreme,1\nsinful,35,105\nSeealso: Work\nAdma-pitrvarh hr$ito 'smi dmva\nverse quoted, 115\nAdvancement,spiritual\nby faith,71-72\nby impersonal meditation,96\nin Kf$1)a consciousness,71,79,103-4.,\n140,152\nsign of,35\nSeea/so: Godhead,returning to\nAge, present. See: Kali-yuga (present Age)\nAgni-hotra yajflas (fire sacrifices), 2\n\nAjo nityaiJ scisvato )lam purcir�o\nverse quoted, 32-33, 123\n\nAjo 'pi sann avyaydtmd\nquoted,32\nAlbert Einstein, 145\n·\n\nAmara lijflciya guru hand tara' ei desa\nverse quoted,36\nAmbari$a Maharaja, 20,60-61\nAmerica, United States of\nconfusion in, 50\ndefense force of, 49-50\nIndian yogi in, 72\nPresident of, example of, 113-14, 147\nstandard of life in, 16\n·yoga societies in, 38\nAnalogies\nair & consciousness, 101-2\nastronauts aloft & impersonalists\nmerged, 126\nawaking from sleep & chanting Hare\nKr,l)a, 144\nbody's parts & Supreme's parcels, 1,\n110\ncandle (original) & Km1a, 94\ncar & body, 56\ncataracts & imperfect senses, 29\nchariot & body, 1 9\ncloud & mahat-tattva, 140\n·\n\n167\n\n", "The-Path-of-Perfection-SCAN#p0101": "168\n\nTHE PATH OF PERFECTION\n\nIndex\n\nAnalogies (continued)\n\nAnalogies\n\nArjuna\nKr�IJ.a inspired,to fight,6-7\nas Kr�IJ.a's friend,148\nquoted on deviation from Transcendence,99\nquoted on failure in self-realization,97\nquoted on Kr�IJ.a dispelling doubt, 99\nquoted on universal form,115\nquoted on yoga system,8,91\nuniversal form seen by,ll5,ll6\nyoga system rejected by,8,91-92\nAroha-panthd process, 130\n\ncriminal&fallen living entity. ll0-ll\ndarkness&mtiyti, 19,22-23\ndoctor&advanced devotee,35\ndoctor's prescription&Vedic\nliterature,28\ndress&body,54\nelevator&bhakti-yoga, lll-12\nfather&God,l09,ll0\nfinger of body&servants of Kmta,6\nfire&Kr�Qa consciousness,79\nflame's energy&Kr�IJ.a's energy,80\nfrog in well&philosophers, 129\ngold (buying)&truth (searching for),\n31\nhand of body&parts of Supreme, 54\nhunger\" satisfied&self realized,76,146\niron in fire&body in Kr!itJ.a consciousness,4-5\nknowing father&knowing God,140\nladder&yoga system,18\nlamp in windless place & transcendentalist,63\nmachine's part&Supreme's servant,\n15\nmarried girl&neophyte in Kr!iiJ.a consciousness. 67\nmissionary&devotee of Kr!itJ.a, 78\nmother& Vedas, 53\nmother serving child&devotee serving Kr!itJ.a,108\nocean&spiritual bliss,lO-ll\nocean rescue&Kr�IJ.a consciousness,\n144\noil in water&spirit in matter,4\npoliceman shooting&universal form,\n116\nprotected patient&surrendered soul,\n65\nseeing sun & seeing Supreme, 69\nstaircase&yoga system, Ill\nsubmissive son&surrendered soul, 66\nsun&Kr!itJ.a,19,22,54,147\nsun rising&God revealing Himself,31\nsun's reflections&Supersoul's expansions, 86-87\n\nvulture&sense enjoyer,56\nwind&mind,8\n\nSee also: \"compared to\" entries under\nheadings that have them\nAnanda-cinmaya-rasa-pratibhtivitdbhis\nverse quoted,l0\nAnanda defined,9,29\nAnandamaya defined,9\nAnandamayo 'bhydsdt\nquoted,9\nAnanddmbudhi-vardhanam pratipadarh\nquoted, ll\nAnanya-cetd� satatarh\nverse quoted,128\nAntirya-}U$!am asvargyarh\nverse quoted,7\nAntis rita� karma-phalarh\nverse quoted, l-2\nAndtmanas tu satrutve\nverse quoted,25\nA!Jfldntara-stha-paramd!JU-caytintara-stham\nquoted,79\nAneka-janma-sarhsiddhas\nverse quoted, 102\nArigtini yasya sakalendriya-vrttimanti\nquoted,31\nAnger, 75\nAnimals,humans privileged above,89,\n134\nAnxiety, 49-50\nSee also: Fear; Misery\nApd!Ji-pddo javano grhitd\nquoted,30\nApasyat puru$arh piir!Jarh\nverse quoted,22-23\nAprdpya yoga-sarhsiddhirh\nverse quoted,97\nAprati$!ho mahd-bdho\nverse quoted,99\nArcanarh vandanarh ddsyam\nquoted,44\nArjuna\ncited on mind,8\nGod realized by, 130\nKr!itJ.a chastised, 55-56\n\nAruhya krcchret�a pararh padarh tata�\nverse quoted,126\nAruruk$Or muner yogarh\nverse quoted, 14\nAsarhSayarh mahd-bdho\nverse quoted,94-95\nAsarhyatdtmandyogo\nverse quoted,95\nAsana system, 14\nAsann api k/esada lisa deha�\nquoted,56\nAsat defined,56\nAsli$ya vd pdda-ratdrh pina${U mdm\nquoted,34-35\nAssociation\nconsciousness according to,101-2\nimportance of,103\nwith Kr�IJ.a by chanting His names,\n151-52\nwith Kr�IJ.a's devotees,32,l02\nA$!dliga-yoga, 45,91-92,98, Ill\nAstrologers,calculations of,at birth&\ndeath,149\nAstronauts aloft&impersonalists merged,\nanalogy of,126\nAtaeva mdyti tdre deya sarhstira-du�kha\nverse quoted,25\nAta� sri-kr$1Ja-ndmadi\nquoted, 29\nverse quoted, 27,143\nAtha vti yogindm eva\nverse quoted,100\nAtheism, 145,146\nSee also: 1mpersonalism\n\nt\n\n169\nAtmd defined,18-19\nSee also: Soul\n\nAtmaiva hy dtmano bandhur\nverse quoted,18\nAtma-sarhstharh mana� krtva\nverse quoted,69\nAtmaupamyena sarvatra\nverse quoted,88-89\nAtom, Kr$1J.a in,79\nAttachments,material,27\nSee also: Bodily concept; Desires,\nmaterial\nAuthor. the (A. C. Bhaktivedanta Swami\nPrabhupada)\nin Calcutta bombing 0942),116\nson of, question of,151\nin Vrndavana,always,128\nAuthority. spiritual\nknowledge from, 43,53,130, 145\nSee also: Spiritual master\nAvajdnanti defined,ll0-ll\nAvaroha-panthd process,130-31\nAvindsi tu tad viddhi\nverse quoted,143\nAvyaktadefined, 140,142,143\nAvyaktdd vyaktaya� sarva�\nverse quoted,138\nAvyaktd hi gatir du�kharh\nverse quoted,96\nAvyakto 'k$0ra ity uktas\nverse quoted,142\nAwaking from sleep&chanting Hare\nKr�IJ.a,analogy of, 144\n'Ayati� sraddhayopeto\nverse quoted,97\nAyi nanda-tanl{ja kinkaram\nverse quoted, liS, 144\n\nB\nBaladeva Vidyllbh0$81J.a, cited on passing\naway & returning,150\n\nBtilasya neha sara!Jarh pitarau nrsirhha\nquoted, 65\n\n", "The-Path-of-Perfection-SCAN#p0102": "170\n\nTHE PATH OF PERFECTION\n\nIndex\n\nBandhtiya vi�aytisangi\nverse quoted, 22\nBandhur titmtitmanas tasya\n\nBhaKavad-Kilii, quotations from\n\n8/wgal•ac/-girii. quotations from\n\nverse quoted, 25\nBeings. See: Living entities\nBelly, 75\nBenedictions, 16-17\nBengali proverb, cited on test at death, 122\nBhagavad-gftti\nSee also: Bhagavad-gftti, cited;\n\nBhagavad-gftti, quotations from\nas authority, 145\never fresh, 60\nfirst instruction of, 55,97\nGod's greatness known via, 118\nas inspiration to serve K��Qa, 6-7\nknowledge by hearing, 140\nknown by K�!iQa consciousness, 32\nKf!iQa speaks, 77,145\nmaterial & spiritual natures in, 139\nopportune instruction in, 89\nseeing Kr�IJa via, 80-81\nspiritual sky in, 53\nyogain,1\nBhagavad-gftti, cited\n·\n\non big businessman, 15\non eating too much or too little, 59\non Kr�IJa providing for devotees, 5-6\non mind difficult to control, 8\non serving the senses, 115\non yoga system, 1\non yogi, highest, 107-8\nBhagavad-gftti, quotations from\n\non Arjuna rejecting yoga system, 8\non Arjuna's impurities, 7\non a�rtinga-yoga, 45\non birth in good family, 118\non Brahma's day & night, 136-37,138\non demigod worship, 108\non deviation from Transcendence, 99\non devotee never perishing, 81\n\non devotees knowing paths of passing\naway, 150-51\non devotional service on Brahman platform, 87\non eating & sleeping, 51\n\non embodied soul, sense enjoyment, &\nhigher taste, 146\non failure in self-realization, 97\non going to God at death, 121-22\non great souls attaining perfection, 133\non impersonal meditation, 95-96\non knowers of Supreme Brahman passing away, 149\non knowing Kr�IJa's advent & activities, 106\non knowledge joyfully realized, 76\non Kr�Qa as seed-giving father, 52\non Kr�IJa dispelling doubt, 99\non Kr�Qa in water, light, sound, &\nability, 80\non K��Qa revealing knowledge of Himself, 44\non Kr�IJa's abode, 52,142\non Kr�IJa's impartiality & favoritism,\n66\non learned words & lamentation, 55\non living entities as Lord's parts & parcels, 65\non Lord as all-pervading, in His abode,\n& attained by pure devotion, 147\non Lord in heart, 86\non Lord known by devotional service,\n44, 112\non material world as place of misery,\n135\non millenia! cosmic manifestations, 85\non mind, control of, 73,94,95\non mind, Supersoul, & tranquillity, 26\non mind as friend or enemy, 18,25\non mind fixed on Self, 69\non mystic passing away & returning,\n150\non mystic transcendentalist attaining\nGod's kingdom, 48\non nature, material & transcendental,\n139\non offerings acceptable to God, 30\non om, God, & spiritual planets, 124\non one seeing Kr�IJa everywhere never\nlost, 81\n\n171\n\non passing away, two ways of, 150\non perfect yoKf. 88-89\non pious persons determined in devotional service, 104\non preacher devotee, 70-71\non remembering Kr�IJa & obtaining\nHim, 128\non renunciation as yoKa 13\non samiidhi (trance), 63-64\non self-realization, person established\nin, 26\non soul pervading body, 143\non soul's eternality, 32-33, 123\non spiritual identity, 4\non spiritually advanced person, 35\non temperate habits, 51, 57\non times to pass away from world, 149\n.\n\non transcendentalist not overcome by\nevil, 100\non transcendentalist perfecting consciousness from previous life,\n100-101\non transcendentalist's mind fixed on\nSupreme Self, 36, 63\non transcendentally situated person, 146\non universal form, 115\non work & renunciation, 1-2\non yoKa & sex, 47\non yoga as detachment from sensual\nengagements, 121\non yoga joyfully performed, 9\non yoga system, neophyte & perfectional stages of, 14\non yoga system as impractical &\nunendurable, 91\non yoga with determination, 67\non yogf, highest, 107\non yogi, unsuccessful, 100\non yoKiattaining yoga, 60\non yogi knowing Supersoul, 84\non yogi practicing to perfection, I 02\non yoKiseeing Kr�IJa everywhere, 78\non yogi's greatness, I 06\non yogi's happiness, 77\non yogi's renunciation, 15\n\nBhagavad-gitti, quotations from\non yogi's sitting place, 37-38\n\nBhagavan. See: Kf�Qa, Lord\nBhtigavata. See: Srfmad-Bhtigavatam\nBh qja te defined, 107\nBhakti defined, 21, 117\nSee also: Devotional service; Kr�IJa,\nlove for\nBhakti� parestinubhavo viraktir anyatra ca\nquoted, 145\n\nBhaktim mayi partim krtvti\nverse quoted, 70\nBhakti-rastimrta-sindhu, quoted on devotee\nas liberated, 87\nBhaktivedanta Swami Prabhupada, A. C.\n(the author)\nin Calcutta bombing 0942), 116\nson of, question of, 151\nin Vrndavana always, 128\nBhakti-yogfs. See: Devotees\nBhakti-yoga\n\nblissful, 9, 11\n\"chance\" destiny not in, 151\ncompared to elevator, 111-12\ncompleted in this life, 118-19\nas descending process, 43\neasy for everyone, 93-94\nin essence, 2\nGod as goal of, 117-18\nin K��Qa consciousness movement, 48\nK��Qa obtained via, 129\nperfection by, 106-7, Ill\npractical for present Age, 98\n·process of, 6,44-45\nas pure devotion, 112,113\nas recreation, 9\nas servitor, served, & service, 118\nspiritual master in, 118\nsuccess in, 68-69\ntemple sacred in, 38\nSee also: Devotional service; Kr�Qa\nconsciousness\n8/,akti-yogena manasi\nverse quoted. 22-23\nBhaktyii mtim abhijtintiti\nverse quoted, 44, 112\n\n", "The-Path-of-Perfection-SCAN#p0103": "172\n\nTHE PATH OF PERFECTION\n\nIndex\n\nBhauma Vrndiivana. See:Vrndiivana (on\nEarth)\nBhavitti na ca me tasmtid\nversequoted, 70-71\nBhayarh dvitiytibhinivesataf:r sytid\n\nBody. material\nparts o(, analogy of, 1, 110\npreparing, for planetary transfer, 123\nas pushing machine, 75\nsoul develops, 51-52\nas soul's disease, 54\nsoul sustains, 124\nspirit in, 49, 139,143\nspiritualization of, 4-5\ntemporary, 49,56,143\nin vulture analogy, 56\nSee also : Bodily concept; Senses\nBody. spiritual\ndevelopment of, 4-5\ngetting one like God's, 123-24\nSeealso:Sou1\nBondage, material\nby mind on sense objects, 21-22\nSee also: Birth & death, repeated; lllu·\nsion; Mtiyti; Transmigration\nBrahma. Lord\nday & night of, 137, 138\nKr�Qa instructed, 41\nlifetime of, 85-86,137-38\nplanet of (Brahmaloka), 136, 137-38\nquoted on Durga. 116-17\nBrahma-bhiltaf:r prasanntitmti\nquoted, 37\nversequoted, 146\nBrahmacarya (celibate life), 46\nSee also: Detachment; Renunciation;\nSannytisis\nBrahmajyati (Brahman effulgence)\nimpersonalists in, 2, 125,126\nSee also: Merging with the Supreme;\nNirvtitJa;Void, the\nBrahmaloka, 136,137-38\nBrahman, impersonal. See: Brahmajyati;\nMerging with the Supreme\nBrahman, Supreme\neverything comes from, 41\nknowers of, passing from world,\n149-50\nrealization of, 146\nSee also: God; Kr$Qa, Lord (Supreme\nPersonality of Godhead)\nBrtihmatJa, birth in family of, 118\n\nBrahman platform, 87-88\nSee also: Self-realization\nBrahma-sarhhitti, quotations from\non devotees seeing God by love,\n29-30, 83-84\non Durgii, 116-117\non Govinda's blissful realm,I 0\non Kr$Qa in atom, 79\non Kr$Qaloka, 127\non Lord in His abode & all-pervading,\n53-54\non Lord's form as eternity,bliss, &\nknowledge, 28, 29\non Lord's senses, 30-31\non Mahii-Vi$QU as Govinda's plenary\nportion, 84-85\non yogis &jfltinis approaching Lord's\nlotus feet, 130-31\nBrhan-ntiradiya PurtifJa, quoted on chanting Lord's names in Kali-yuga,\n38-39\nBritish,Gandhi drove,from India,46-47\nBuddhists, 117, 145\nBusinessman,big,15-16\nSee also: Materialists\n\nquoted, 46\nBhrtimayan sarva-bhuttini\nversequoted, 86\nBhruvor madhye prtif)am tivesya samyak\nverse quoted, 121-22\nBhuta-grtimaf:r sa evtiyarh\nversequoted, 138\nBible,quoted on body. 101\nBilvamatigala Thiikura, 118-19\nBirth\nhoroscppe at, 149\nmaterial or spiritual, 106\nin rich family, 118\nSee also: Birth & death, repeated;\nTransmigration\nBirth & death, repeated\non highest to lowest planet, 135-36\nknowing Kr�Qa stops, 54\nliberation from, 136\nsoul not subject to, 123\nSee also: Bondage, material;\nTransmigration\nBodily concept of life, 35,5 5-56\nSee also: Attachments, material; Body.\nmaterial; Desires, material; lllusion; Mtiyti\n·Body, material\nas bad bargain, 54\nchange(s) of, 136, 140\ncompared to car, 56\ncompared to chariot, 19\ncompared to dress, 54\ncomplete for spiritual realization. 119\nconsciousness develops, 101-2\ncontrol of, 50\ndeath of, 101\ndemands of, 59\nfitness for, 51, 56-51,98\nas Kr�Qa's energy,82,83\nliberation on leaving, 148-49\nliving entity not, 97 143\n.\n\nmisery due to, 54, 55, 56\n\n173\n\nc\nCaitanya-carittimrta, quotations from\non instructing everyone on Kr:?Qa, 36\non living entity in mtiyti, 25\nCaitanya Mahiiprabhu\nchanting Hare Kr$Qa delivered by, 8,\n76, 112, 113, 152\ncited on pure devotional attitude. 3-4\ndesires devotional service, 112-13\ngiftof.to thisAge,39.103.111-12\nas incarnation of God, 112, 152\nmission of, 69\npure prayer of, 144, 148\nquoted on chanting Lord's name,\n93-94, 151-52\nquoted on instructing everyone on\nKr$Qa, 36\nquoted on ocean of bliss, 10, II\nquoted on pure devotional attitude, 2,\n112-13\n\nCaitanya Mahaprabhu\nquoted on pure love for Kr�Qa, 34-35\nquoted on serving Kr!�Qa again, 115,\n144\nRaghuniitha d lisa's prastida pastime\nwith, 57-59\nRiipa &Saniitana under, 74\nRiipa Gosviimi quoted on, 112\nCalcutta ( 1942), bombing of, 116\nCancalarh hi manaf:r kr�IJa\nverse quoted, 94\nCandle (original) & K r$Q a, analogy of, 94\nCandy, tasting,example of,10\nCar & body,analogy of, 56\nCat,devotee sees Kf$Qa in, 79\nCataracts & imperfect senses, analogy of,\n29\nCausalekean, 85, 137\nCelibacy\ndetermination by, 46-47, 67\nSee also: Detachment; Renunciation;\nSannytisis\nCeto-darpatJa-mtirjanam\nquoted,145\nChance, devotee's destiny not left to,\n149-51\nChtindogya Upani�ad, cited on passing\naway & returning, ISO\nChanting (Hare Kr$Qa)\nCaitanya delivered, 8,76, 112, 113,\n152\nCaitanya quoted on, 93-94,151-52\never fresh, 60\n·fixes mind on Kf$Qa, 73, 94\nignorance removed by, 144\nin Kali-yuga, 38-39, 76,93-94,111-12\nknowledge by, 145\nKr$Qa consciousness by, 151\nKr�Qa's association by, 129, 151-52\nliberation by, 119\nmeaning of, 113\nom included in, 124\nperfection by, 76, 119\npleasure from, II\npurifying power of, 104\nas recreation, 8-9\nas safety, 152\n\n", "The-Path-of-Perfection-SCAN#p0104": "174\n\nTHE PATH OF PERFECTION\n\nIndex\n\nChanting (Hare Kmta) (continued)\nsinning after, 105\nSee also: Hare Kr:ma mantra\nChariot & body,analogy of, 19\nCheaters & cheated,47,72-73,96\nCheating in \"Kmta consciousness,\" 105\nChild\nat kirtana, 79, 93\nmother telling,to sit still,example of,7\nrestless,example of,64\nseeing shoe of,example of,83\nsex for begetting,47\nChrist, Jesus,35,70, 117\nChristians,101,117-18\nCintdmaiJi-prakara-sadmasu ka/pa-vrk$a\nverse quoted,127\nCit defined,29\nCity,the,38\nCivilization,modern,135\nSee also: Kali-yuga (present Age);\nSociety. human\nCloud & mahat-tattva, analogy of, 140\nComparisons. See: Analogies\nConcentration. See: Meditation\nConditioned souls\non bodily platform,88\ncontaminated desire of, 37\ndevotee compassionate to, 70\nfear in, 46\nGosvamis delivered,82\nin illusion,23-24, 35\nmind of,18-19,21-22\nin modes of nature,99\npromoted to perfection, 117\nPurdiJasfor, 27\nSee also: Human life; Living entities;\nMaterialists; Nondevotees\nConfession,sinning after, 105\nConsciousness\ndivinization of, 100-103\nsleeping vs. spiritual, 144\nSee also: Knowledge; Kmta consciousness; Soul; Spirit\nContamination,material,103-5\nSee also: Attachments,material;\nDesires,material; Sin\n\nCosmic manifestation. See: Creation,the;\nMaterial world; Nature,material;\nUniverse(s)\nCows, surabhi, 127\nCreation,the\ncomplete arrangement of,119\nmaterial vs. spiritual,139\nSee also: Material world; Nature,material; Universe(s)\nCriminal & fallen living entity,analogy of,\nll0-11\n\nDesire\nSee also: Love\nDesires, material\ndemigod worship due to, 108\ntranscendentalist to reject,36,37\nyogifreeof ,16,60,61\nSee also: Attachments, material; Bodily\nconcept; Lust; Sex life\nDesire trees, 127\nDetachment\nfrom material enjoyment,145-46\nof yogifrom sense activity,121,122\nSee also: Renunciation\nDetermination\nby celibacy,46-47,67\nin Kr�IJ.a consciousness,67-68,68-69,\n72,104\nsparrow's example of, 68\nDevotee(s) of Kr�IJ.a (bhaktas; bhaktiyogis; Vai�Q.avas)\nassociating with, 32,102\n\"chance\" destiny not for,149-51\nclasses of,71-72\ncompared to missionary,78\ncompassionate to conditioned souls, 70\n\"conquer\" Kr�IJ.a by hearing of Him,\n129, 130\ndemand nothing from Kr�IJ.a, I 09\ndesire to serve Kr�IJ.a,4, 114, 148\nduality doesn't affect,26\nhigher planets disinterest, 122-23,124\nKr�IJ.a provides for,S-6\nKr�IJ.a reveals Himself to,143\nKr�IJ.a's relationship with,83-84\nliberation for,87-88, 149\nloves Kr�r:ta. 83-84. 116\nmerciful,70\nmodes of nature surpassed by, 87\nnever perishes,81\npaths of passing away known to,151\nas preachers, 70-71. 72, 78\npure devotees, 2-3,3-4,35, 134, 148,\n151\nrespectful,116\nsee God by love,29-30, 83-84\nsees Kr�r:ta in everything, 78-79,82-83\n\nD\nDa�ing,Kr�IJ.a conscious,8-9\nDanger, 152\nDaridra-ndrdya1Ja, 78\nDarkness\nmaya compared to,19,22-23\npassing away in, 150\nSee also: Ignorance\nDeath\nbody after, 101\ngoing to Kr�IJ.a at,81,128\non higher planets, 122-23\nhoroscope at, 149\nscientists can't stop,128\nsoul not subject to,123\ntime of, destinies at, 149-51\ntime of,test at, 121-22\nunavoidable,138\nwitness to,143\nSee also: Birth & death,repeated;\nTransmigration\nDeerskin yoga-dsana, 46\nDemigods\nKr�IJ.a bewilders,42\nuniversal form feared by,115\nworship to,108\nSee also: specific demigods\nDesire\nKr�IJ.a fulfills, 131\nto merge with God,3\npolluted vs. purified, 37\nof pure devotee,2-3,3-4\n\n175\nDevotee(s) of Krsna\nserves the Lord, 2, 3,43\nin Society of Kr�r:ta consciousness,107\nsympathetic to suffering,78\nthinks of Kr�r:ta always, 128\nas topmost yogi, 18, 87\nin Vrndavana always, 11\nyogi less compassionate than,69-70\nDevotional service to Kr�r:ta\nAmbari�a engaged in,60-61\nas best service,69\nCaitanya desires, 112-13\ndetachment by, 145-46\ndevotee desires,148\nforgetting vs. requesting, 113-14\nLord known by, 27,31-32,33, 34, 44,\n131,112, 143,146. 147\nnature's modes surpassed by,87\npreaching as best type of,72\npure devotional service,2, 3-4, 129,\n146,147,148\nin Society of Kr�IJ.a consciousness, 107\nunmotivated & uninterrupted,108-9\nvs. worship,108\nSee also: Bhakti-yoga; Kr$1J.a, love for;\nKr�r:ta consciousness\nDharma defined, I08\nDhiradefined, 15\nDhruva Maharaja, 16-17\nDhiimo rdtris tathd kr$1Ja�\nverse quoted, ISO\nDhydna-yoga, 124\nDik-kdlddy-anavacchinne\nverse quoted,88\nDisciple & spiritual master, ll8-19\nDisease\nby eating wrongly, S0-51\nthe material, 49, 54, 113-14\nDiseased man,doctor restricting, example\nof, l46\nDoctor\nadvanced devotee compared to, 35\nrestricting diseased man, example of,\n146\nDoctor's prescription & Vedic literature,\nanalogy of, 28\n\n", "The-Path-of-Perfection-SCAN#p0105": "176\n\nTHE PATH OF PERFECTION\n\nDress & body,analogy of, 54\nDuality,material\ndevotee unaffected by,26\nfreedom from,104\nSee also: Bodily concept\nDuality,spiritual,36\nDurasayd ye bahir-artha-maninab\nquoted, 136\nDurgii, 116-17\nDurvasa Muni,20\nDvaita-viida concept,36\nDvapara-yuga,93, 137\n\nEnjoyment\nmaterial,detachment from,145-46\npower of, limited,15\nof sex,47\nof soul & Supersoul,65\nSee also: Happiness; Peace; Pleasure;\nSatisfaction; Sense gratification\nEtad dhi durlabhataram\nverse quoted,100\nEtadrsitava krpa bhagavan mamapi\nverse quoted,151-52\nEtan me samsayam kr$rta\nverse quoted, 99\nEtan vegan yo vi$aheta dhirab\nverse quoted,75\nEtasyaham na pasyami\nverse quoted,8,91\nEternal life\nattainment of, 136\nhappiness in,97\nreality as,141\nEvolution,89\nExistence. See: Life\n\nE\nEarth planet\nllrnd & water on,139\nliving entities on,136\nas middle planet,135\nVrndavana on,117,128,134\nSee also: Material world\nEating\nvoracious vs. temperate,50-51,57,59\nSee also: Meat-eating; Prasada\nEightfold path. See: A${atiga-ydga\nEinstein, Albert,145\nEkakiyata-cittatma\nverse quoted,36\nEkamsena sthitojagat\nquoted,139\nEkaya ydty anavrttim\nverse quoted,150\nEko bahilnamyo vidadhati kaman\nquoted,66,109\nEko 'pi san bahudhayo 'vabhati\nquoted,88\nElements,material\nof body at death,101\nSee also: Matter; Nature,material\nElevator & bhakti-yoga, analogy of,111-12\nEmpiricists. See: Philosophers; Scholars;\nScientists\nEnergy of Kr�g1a. See: Kr�Qa,energy of\nEnjoyment\nliving entities want, 125-26,145\n\n'\n\nIndex\n\n177\n\nFortune,goddesses of,127\nFreedom\nfrom duality,104\nby Kr�Qa consciousness,105\nfrom material existence,54\nfrom misery,64\nSee also: Independence; Liberation\nFrog in well & philosophers,analogy of,\n129\nFruitive activities, 15-18\nSee also: Pious activity\nFruitive workers,150\nSee also: Materialists\n\nG\nGambling,104-5\nGandhi,Mahatma,46-47, 114\nGanges River,38\nGarbhodakasayi Vi�QU,86\nGaruqa,68\nGenitals, 75\nGhrartam ca tat-pada-saroja-saurabhe\nverse quoted,60-61\nGoat sacrifice,27-28\nGod\nas adhok$aja, 34\nattaining to,after death,121-22\nbeyond experimental knowledge,34,\n53, 139-40\nas bhakti-yoga'sgoal,l11-18\nbody of,123\ncompared to father,109,110\ncomplete creation by, 119\ndevotional service reveals,27,31-32,\n33,34,44, 131\nDhruva saw, 16, 17\neats,30-31\neternal,32,33\nfallen one's pain felt by,110\nform(s) of,28-29, 147-48\ngreat,117-18\nindependent,41,42\nkingdom of. See: Kingdom of God\nknows everything,42\n\nF\nFaith,71-72,145\nFat,practicingyogato reduce,50,98\nFather\nGod compared to,109,110\nin knowledge example,53\nFear,46\nSee also: Anxiety; Misery\nFinger of body & servants of Kr�Qa,\nanalogy of,6\nFire,iron in, & body in Kr�Qa consciousness,analogy of,4-5\nFire & Kr�Qa consciousness,analogy of,\n79\nFire sacrifices,2\nFlame's energy & Kr�Qa's energy,analogy\nof,80\nFood offered to Kr�Qa. See: Prasada\nFord,Mr.,113\nForest,38\n\nt\n\nGod\nliving entities sons of,110\nliving entity's needs supplied by, 109\nlove for. See: Love for God\nmisunderstood by me n tal speculation,\n43,44\npeople uninterested in, 13\nas person, 32,147\nplus or minusHim, 121\nrascals pose as,31, 72-73,116\nseen by Kr�Qa consciousness, 31-32,\n33\nseen by personalists, 124\nseen by purified senses, 29-30,31\nseen by qualifying ourselves,84\nseen by submissive servant, 131\nsenses of, 30-31\nas supreme living entity, 33, 36\nthinking oneself to be, 113-14\nasyoga'sgoal, 18,36\nSee also: Absolute Truth; Kr�Qa, Lord\n(Supreme Personality of God head); Supersoul\nGo-dasa defined, 74\nGoddesses of fortune, 127\nGodhead,returning to\nby Kr�Qa consciousness, 102\nby purification,106\nqualification for, 103\nSee also: Advancement, spiritual;\nKingdom of God\n\"God helps those who help themselves,\"\n6,69\nGod realization\nby hearing from realized source, 129,130\nsatisfaction of, 17,146\nstagesof,117-18\nas unconditional, 33\nSee also: Kr�Qa consciousness\nGold, buying, searching for truth compared to, 31\nGoloka eva nivasaty akhiliitma-bhiltab\nquoted, 53,54\nverse quoted, 10\nGoloka Vrndavana, 11,53,106,110,117,\n134,136\n\n", "The-Path-of-Perfection-SCAN#p0106": "178\n\nTHE PATH OF PERFECTION\n\nIndex\n\nGoloka Vtndavana (mmimll•tll\n\nHealth, good, 56-57, 59\nHearing\nGod realization by, 129, 130\nof Hare Kt$Qa, 119, 144\nknowledge by, 53, 130, 140\nof Kt$1Ja's name, 104\nHeart, Lord in, 86-87, 88-89\nHindi verse, quoted on Kali-yuga people,\n72\nHindus, 101\nHiraQyakasipu, 49\nHoroscope at birth & death, 149\nHouseholders, sex for, 47\nH�ike�a hr�ikesaquoted, 21\nHuman life\nanimal life vs., 89, 134\nduty of, 13 6\ngoat promoted to, by sacrifice, 28\nfor' Kt$1Ja consciousness, 152\nopportunity of, 89, 134\npurpose of, 141\nreason wasted in, 134\nSee also: Conditioned souls; Life;\nSociety, human\nHunger satisfied & self realized, analogy\nof, 76, 146\n\nIllusion\nconditioned soul in, 23-24, 35\n\nSee also: Kt$1Ja, abode of; Kmtaloka\nGoodness, mode of\nforest in, 38\nPurti�as for men in, 27, 28\nGopiUa Bhana Gosvami, 82\nGopas (Kf$Qa's friends), 117\nGopi-bluii'O-rastimrtiibdhi-lahariquoted, 82\nverse quoted, 81-82\nGopis (Kt$1Ja's girl friends), 8, 82\nGosvtimidefined, 74\nGosvamis, the six, 59,81-82\nGovernment\nin criminal-fallen-living-entity\n�nalogy. 110-11\nSee also: Civilization; Society, human\nGovindam tidi-puru�arh tam aharh bhajtimi\nquoted, 85\nGu�as defined, 34\nSee also: Modes of nature\nGuru. See: Spiritual master.\nGuru Maharaja (of author), quoted on\nseeing God, 131\n\nH\nHand of body & parts of Supreme, analogy\nof, 54\nHappiness\nby bhakti-yoga, 9\n\nin eternal life, 97\nby Kt$Qa consciousness, 66, 152\ntranscendental, 64\nofyog� 77\nSee also: Enjoyment; Peace; Pleasure;\nSatisfaction; Sense gratification\nHare defined, 113, 144\nHare Kt$Qa mantra, 12, £29, 144, 152\nSee also: Chanting (Hare Kt$1Ja)\nHare Kt$Qa movement. See: Kt$1Ja consciousness movement\nHarer ntima harer ntima\nverse quoted, 38-39, 93-94\nHate, advanced devotee free of, 35\n\nvs. self-realization, 98-99\nof thinking oneself God, 113-14\nSee also: Bodily concept; Ignorance;\nMtiyii\nlmpersonalism, 145, 146,148\nSee also: Atheism; Materialism; Merging with the Supreme; Nirwi�a;\nVoid, the\n1mpersonalists\nin brahmajyoti, 125, 126\nBrahman goal of, 2\ndesire of, 4\nfall back to material world, 126\nGod formless to, 28-29\nimagine Vi$QU form, 124\nuniversal form interests, 115, 116\nSee also: Buddhists; Materialists;\nVoidists\nIncarnation of Godhead\nCaitanya as, 112, 152\nSee also: Kt$Qa, advent of\nIndependence\nof Lord & living entities, 19\n\nSee also: Freedom; Liberation\nIndia\nastrologers in, 149\ndisposing of dead body in, 101\nGandhi drove British from, 46-47\nGandhi killed in, 114\nsacred places in, 38\nstandard oftife in, 16\nyogis in, 38, 46, 72\nlndriyti�i parti�y tihur\nquoted, 20-21\nInduction, knowledge by, 43\nInitiation, spiritual\nin Society for Kf$Qa consciousness,\n104-5\nSee also: Advancement, spiritual\nIntelligence\nsoul above, 21\nSee also: Consciousness; Knowledge\nInternational Society for Krishna Consciousness (ISKCON). See:Kr$1Ja\nconsciousness movement\n\nI\n/cchtinurupam api yosya ca ce�!ate sti\nverse quoted, 116-17\nIdentity, 55, 65, 97-98, 143\nSee also: Self-realization; Soul\nIgnorance\nchanting Hare Kt$1Ja removes, 144\nGod's form not perceived in, 28\nmisery not perceived in, 133-34\nPurti�as for men in, 27\ninyugas, 137\nSee also: Bodily concept; Darkness; Illusion; Miiyti\nlhti haite sarva siddhi haibe tomtira\nquoted, 76\nlk�ate yoga-yukttitmti\nverse quoted, 78\n\n,.\n\n179\nIntoxication, 104-5, 135\nlsvaraJ:r paramaJ:r kr��aJ:r\nquoted, 28, 29, 123\nISvaraJ:r sarva-bhuttintim\nverse quoted, 86\n\nJ\nJaganniitha-prastida, 58, 59\nJagannatha Puri, 57, 58\nJanmtidy asya yataJ:r\nquoted, 28, 41,43\nJanmtidy asya yato 'nvayiid\nverse quoted, 41-42\nJanma karma came divyam\nverse quoted, 106\nJesus Christ, 35, 70, 117\nJijfltisur api yogasya\nverse quoted, 101\nJittitmanaJ:r prastintasya\nverse quoted, 26\nJiva Gosvami, 82\nJfltina-vijfltina-trpttitmd\nverse quoted, 26\nJntina-yoga 41, 43, 98 , ttl, 122\nJntine prayiisam udaptisya namanta eva\nverse quoted, 129\nJntinis, 3, 43, 131\nSee also: Philosophers\n,\n\nK\nKaccin nobhaya-vibhra�{as\nverse quoted, 99\nKadtiham aiktintika-nitya-klnkaraJ:r\nquoted, 66\nKalau ntisty eva ntistyeva\nverse quoted, 38-39,93-94\nKali, goddess, goat sacrifice to, 27-28\nKali-yuga (present Age)\nbhakti-yoga for, 98\nchanting Lord's names in, 38-39, 76,\n93-94,104,111-12\nc haracte ristics & duration of, 137\n\n", "The-Path-of-Perfection-SCAN#p0107": "180\n\nTHE PATH OF PERFECTION\n\nKali-yuga ( t'tllltinul'tfl\ncheaters & cheated in, 72-73\nlife's aim forgotten in, 136\nlife span in, 92, 93\nyoga in, I, 92-94\nKalki-avatiira, 137\nKalpa defined, 137\nKalpa·k$aye punas tiini, 85\nKalpa-vrk$a trees, 127\nKiimais tais tair hrta-jtiiinii�\nverse quoted, I08\nKiimam ca diisye na tu kiima-kiimyayii\nverse quoted, 60-61\nKapiladeva, Lord, 48\nKarau harer mandira-miitjaniidi$U\nverse quoted, 60-61\nKarma. See: Activity; Transmigration;\nWork\nKarma-yoga, l , I l l\nKarmibhyos ciidhiko yogi\nverse quoted, 106\nKa,tha Upani$ad, quoted on chief eternal of\nall etern'als, 69\nKaunteya pratijiinihi\nquoted, 81\nKennedy, President J.F. 49, 114\nKiqgdom ofGod\ndescription of, 52\nentering into, 112\nknowledge of, 53\npure, 103\nreturning to. See:Godhead, returning\nto\ntranscendentalist attains, 48\nyogi reaches, 53\nSeealso:Goloka Vrndiivana; Kmta,\nabode of; Kf$Qaloka; Spiritual\nworld\nKirtana, children at, 79,93\nKirtanamdefined,44\nKldo 'dhikataras te$iim\nquoted, 64\nverse quoted, 96\nKnowing father & knowingGod, analogy\nof. 140\nKnowledge\nacademic, Kr$Qa not known by, 32,33\n\nKnowledge\nascending & descending processes of,\n43,130-31\nby chanting Hare Kmta, 145\nexperimental, God beyond, 34,53,\n139-40\nby hearing from authority, 53,130,140\n\"king\" of, 76\nsenses for gathering, 143-44\ntranscendental, 33,53\nultimate, 43\nSee also: Absolute Truth; Consciousness; Philosophy; Selfrealization\nKrishna. See: Kr$Qa\nKrpayii tava piida-pankajaverse quoted, 115,144\nKr$Qa, Lord (Supreme Personality of\nGodhead)\nabode of, 142, 147\nabsolute nature of, 151-52\nas Absolute Truth, 41-42\nactivities of, 8\nadvent of, 128,134\nas Ajita, 129\nall-pervading & aloof, 53-54,7 9, 147\nall-powerful, 151\nArjuna chastised by, 55-56\nArjuna friend of, 148\nArjuna inspired to fight by, 6-7\nArjuna realizedGod via, 130\nassociating with, by chanting His\nnames, 151-52\nin atom, 79\nbeyond sense perception, 27,29,\n143-144\nBhagavad-gitii spoken by, 77,145\nblissful, 9, 10\nas cause of all causes, 41\ncited\non eating too much or too little, 59\non Kr$Qa providing for devotees,\n5-6\non mind, 19\non miserable material world, 134\non nature, material & spiritual,\n140-41\n\n.\n\nf\n\nt\n\nIndex\nKr$Qa. Lord\ncited\non times to leave body, 149\non transcendental path, 98\non yoga system, 1\non yogi, highest, 107-8\nSee also: Bhagavad-gitii, cited;\nBhagavad-gitii, quotations\nfrom; Kr$Q8, quoted\ncompared to original candle, 94\ncompared to sun, 19,22,54, 147\nas \"conquered\" by pure devotion, 129\nas controller, 113\nas creator, maintainer, annihilator,\n85-86\ndances, 8,9\ndemand nothing from, 109\ndemigods bewildered by, 42\ndesire fulfilled by, 131\ndesire to serve, 37\ndevotees of. See: Devotees\ndevotional service to. See: Bhakti-yoga;\nDevotional service\ndoubt dispelled by, 99\nDurgii directed by, 117\nenergy of\ncreation, maintenance, & annihilation by, 85-86\nDurgii (Miiyii) as, 116-17\neverything as, 82-83\nexternal, 23\nHareas,113\nas Kf$Qa; 80\nmaterial vs. spiritual, 5\nthree types of, 80\nenvies no one, 66\neternal associates of, 117\nexists everywhere, 11, 78-84\nfaith in, 72, 145\nas father of all, 52,66\nfood offered to. See: Prasada\nforgetting Him, 55, 78, 79\nform(s) of, 28,29,115-16\nfriends of, 117\ngopis'love for, 82\nasGovinda, 117,127\nhankering after, 131\n\n181\nKr$Qa, Lord\nhearing name of, 104\nin heart of all, 86-87,88-89\nas Hf$Ike5a, 21\nimpartial but favors devotees, 66\nimpersonal effulgence of, 125,126\nimpersonal sound of, 124\ninconceivable, 131\ninstructing everyone on, 36\nas Jagadi5a, 113\nas Kalki-avatAra, 137\nkingdom of. See: Kingdom of\nGod\nknowledge about, birth-death cycle\nended by, 54, 106\nknown by devotional service, 27,\n·\n\n·\n\n44\nknown by His grace, 32\nknown by Kr$Qa consciousness,\n128-29, 131, 134, 135\nin light of sun & moon, 80-81\nliving entities part of, 1, 25,54,65,\n78-79,82-83, 110\nliving entities sons of, 66\nlove for\nCaitanya gives, 112\nin devotee, 83-84\nin gopis, 82\nas pure love, 108\nuniversal love by, 83\nSee also: Devotional service; Love\nfor God\nMAyA directed by, 117\nmeditation on, 41-42,47-48, SO,\n63-64,88,95,96\nmind fixed on, 19-20,36-37, SO, 54,\n69,73,94,96,128\nname(s) of, 104,113,144,151-52\nas Nanda's son, 115, 144\nas original form of God, 45,94\npastimes of, 8,117\npictures of, 10\nplanet of. See:Goloka Vrndiivana;\nKf$Qaloka\nas pleasure reservoir, 123-24,127\npraying to, 117\nprotection by, 6,65-66,66-67\n\n", "The-Path-of-Perfection-SCAN#p0108": "183\n\n182\n\nTHE PATH OF PERFECTION\n\nIndex\n\nKr$1Ja, Lord (cominued)\n\nKr$1Ja, Lord\nthinking of, at death,151\nuniversal form of,115-16\nuniverse controlled by,113\nas Vi$1JU's origin,45, 53, 84-85, 86,94\nin Vrndiivana, 128\nVyiisa saw, 23\nin water's taste, 80-81\nwithin & without,147\nwork for satisfying, 5\nas yoga's objective, 50\nyoga system described by, 45\nyogi sees, everywhere, 78, 79-80\nSee also: God\nKr�t�a bhuli' seijim-anadi-bahirmukha\nverse quoted, 25\nKr$1Ja consciousness\naction in,1, 6-9, 21, 64-65, 73, 79, 87,\n95, 107\nadvancement in, 71, 79, 103-4,140,\n152\nbasis of, 82\nBhagamd-gitaknown by,32\nbody spiritualized by,4-5\nby chanting Hare Kr$1Ja,151\nchild in, 79\ncompared to fire, 79\ncompared to ocean rescue,144\ndetermination in,67-68,68-69,72,\n104\nfor direct contact to Supreme,103-4,\n111-12\nfaith in, 71-72\nfearlessness by, 46\nfreedom by, I 05\ngoing to Godhead by,102\nhappiness by, 66, 152\nimportance of, 136\ninstruments for,119\nknowingly or unknowingly partaken,\n79\nKr$1Ja obtained via, 128-29, 131,134,\n135\nliberation by, 2, 22\nas love for Kr$1Ja, 83\nlove impossible without,83\nmaterial motive absent in, I09\n\nKr�t�a siirya-sama maya haya andhakara\nKr$1Ja consciousness\nquoted,22\nmaterial world transcended by,106\nKrta-pu(lya-pu;ua�\nmaya dispelled by. 22\nquoted, 117\nmind in, 22, 63, 69,96\nK$irodakasiiyi Vi$1JU, 86\nmisery ended by, 134, 135\nSee also: Supersoul\npeace by, 50\nKusa grass, 37\nperfection of,61,108,117, 135\nKuras tva kasmalam idam\npersons in. See: Devotees\nverse quoted, 7\nphilosophy of, 22\npious acts precede,104\npleasure in,8-11\nL\npreaching of, 72, 78\nprocess of, 36,143\nLadder & yoga system, analogy of,\nas purification, 21\n18\nrecreation in, 8-9\nLak�mi-sahasra-sata-sam bhramarelief by,144\nverse quoted, 127\nrevival of,110\nLamp in windless place & transcendensatisfaction by, 146\ntalist, analogy of, 63\nseeing God by, 31-32, 33\nLiberated souls,9, 147-48\nas seeing Kr$1Ja everywhere,81\nSee also: Devotees, pure devotees;\nself-realization by, 76\nMahatma; Spiritual master\nself-realization surpassed by,83\nLiberation\nvs. sense gratification,18\nby bhakti-yoga, 94\nsenses spiritualized by, 21\nfrom birth-death cycle,136\nsex life inferior to,146\nat body's demise, 148-49\nsinning in name of, 105\nonBrahman platform, 87-88\nspiritual world via, 127,128\nby chanting Hare Kt$1Ja, 119\nas yoga's perfection,18, 24, 54, 88, 96,107\nof devotee, 149\nSee also: Bhakti; Devotional service;\nfive kinds of,147-48\nYoga\nby Kr$1Ja consciousness, 2, 22\nKr$1Ja consciousness movement\nlove for Kr$1Ja surpasses, 83\nactivities in, 95\npure devotee uninterested in, 148\nof bhakti-yogis, 48\nyogisdemand, 113\ndevotees in,107\nSee also: Freedom; Independence;\neffect of entering,103-4\nPurification; Salvation\neveryone welcomed in, 35-36, 103\nLife\ninitiation into, I04-5\naim of,forgotten in this Age, 136\nmeditation in, 48\nofBrahmll,85-86, 137-38\nmembers of, as preachers,69\nperfection of,121-22\npurpose of, 5, 19,101,114\nspan of, in higher planets, 122-23, 136,\nrules & regulations of, 104-5\n138\nKf$!)aloka, 53, 127\nspan of, in yugas, 92, 93\nSeealso:Goloka Vrndiivana; Kr$1Ja,\nspecies of, 52, 55, 89\nabode of\nSee also: Human life; Living entities;\nKmw-prasada. See: Prasada\nMaterial life; Soul; Spiritual life\nKm�as tu bhagaviin svayom\nLife-force. See:Consciousness; Soul\nquoted,45\n\nquoted\non Arjuna's impurities, 7\nonBrahmaloka & birth-death cycle,\n135-36\non devotee never perishing,81\non impersonal meditation, 95-96\non knowledge joyfully realized, 76\non Kmta as seed-giving father, 52\non Kr$1Ja in water, light,sound, &\nability,80\non Kr$1Ja revealing knowledge of\nHimself,44\non Kr$1Ja's abode,142\non Kr$1Ja's impartiality & favoritism,66\non learned words & lamentation, 55\non \"Me,\" 77\non meditation's goal,48\non mind, control of,95\non samadhi (trance), 63-64\non transcendentalist not overcome\nby evil, 100\non transcendentalist perfecting consciousness from previous\nlife, 100-101\non work & renunciation, 1-2\nonyoga&sex,47\non yogi, unsuccessful,100\nonyogisgreatness,106,107\nSee also: Bhagamd-gita, cited;\nBhagamd-gita, quotations\nfrom; Kr$1Ja, cited\nremembering Him, 81, 128, 151\nrespect to, 116\n\"rivals\" of,147\nsages bewildered by,4 2\nscholars misunderstanding, 32\nseen by His grace, 32\nseen everywhere,78-84\nservice to. See: Bhakti-yoga; Devotional\nservice\nspiritual, 144\nas Supersoul, 65\nsurrender to, 65-66\nas Syamasundara, 115, 116\ntemple of, 38\n\n�\n\n", "The-Path-of-Perfection-SCAN#p0109": "184\n\nTHE PATH OF PERFECTION\n\nIndex\n\nLight\npassing away in, 150\nin spiritual sky, 142\nSee also: Brahmajyoti; Sun\nLiving entities\nAbsolute Truth vs., 42\nactive, 17-18,64\nin anxiety, 49\nbody not, 97,143\nas created & destroyed continually,\n138\non Earth, 136\nenjoyment wanted by, 125-26, 145\neternal, 32-33\nfallen, compared to criminal, 110-11\nGod supplies needs of, 109\nKr!i!J.a father of, 52\nKr�IJ.a protects, 66-67\nas Kr�!J.a's son, 66,110\nLord in heart of, 86-87, 89\nas Lord's parts & parcels, 1,25,54,65,\n78-79,82-83,110\nLord supreme among, 33,36,69\nas marginal energy, 80\nin maya, 25\nin modes of nature, 23\non other planets, 136\nih spiritual sky, 141, 147\nas traveler, 135\nwater needed by. 80-81\nSee also: Conditioned souls; Consciousness; Human life; Life;\nSoul; Spirit\nLove\nservice due to, 108\nuniversal, 83\nfor universal form impossible, 115-16\nSee also: Desire\nLove for God\n\nLust\ndemigod worship due to, 108\nSee also: Desires, material; Sex life\n\nMarried girl & neophyte in Kr�IJ.a consciousness, analogy of, 67\nMaterial body. See: Body, material\nMaterial desires. See: Desires, material\nMaterialists\nanxiety of, 49-50\ndemands of, 113\nlife's aim forgotten by, 136\nSee also: Conditioned souls; lmpersonalists; Nondevotees; Philosophers; Scientists, material\nMaterial life\ndisentanglement from, 24\nentanglement in, 21-22\nfreedom from, 54\nmind controls us in, 74\nmiseries of, 125, 127-28\nyoga ends, 50\nSee also: Bondage, material; Material\nworld; Maya; Nature, material;\nUniverse(s)\n\ndevotees see God by. 29-30\ndevotional service based on, 107\nas real religion, 34,109\nunconditional, 34-35\nas yoga's perfection, 109\nSee also: Devotional service; Kr!i!J.a,\nlove for\n\nM\nMachine's part & Supreme's servant,\nanalogy of, 15\nMahci-mantra. See: Chanting (Hare\nKr�!J.a); Hare Kr�IJ.a mantra\nMaharaja Nanda, 115,144\nMahatma (great soul), 134\nMahatma Gandhi, 46-47,114, 134\nMahat-tattva defined, 140\nMahii-Vi�Q.u, 85-86\nMamaivtimsojfva-loke\nquoted, 65\nMamajanmanijanmani'Svare\nquoted, 113\nverse quoted, 2, ll2\nMam ca yo 'vyabhicaretza\nverse quoted, 87\nMam upetyo punarjanma\nverse quoted, 133\nMam upetyo tu kaunteya\nverse quoted, 135\nMana el'tl manu�ycinam\nverse quoted, 22\nMana/:I samyamya mac-citto\nverse quoted, 45\nManasaivendriya-gramam\nverse quoted, 67\nMankind. See: Human life; Society,\nhuman\nMantras\nfor goat sacrifice, 28\nmoney in exchange for, 47,72\n\"private,\" 72\nSee a/so: Chanting (Hare Kr�!J.a); Hare\nKr�IJ.a mantra\nMarkatzrfeya Puratza\n\nMaterial world\nconditioned souls in, 35\ncovering of, 139\nas creation for criminals, 110\ndangerous, 152\ndark, 142\nflux in, 138\nfriends & enemies in, 35\nimpersonalists fall back to, 126\nKr�t:�a consciousness frees one from, 106\nfor Lord's \"rivals,\" 147\nas material energy, 80\nmiseries in, 133, 134-35\nnonpermanent nature of, 49\npleasure in, 127\nsense gratification basis of, 35\nservice in, 114\nspiritualization of, 5\nspiritual world vs., 4,52-53,127,\n139-43, 147\ntimes to pass away from, 149-51\nyogis never returning to, 133\nSee also: Creation, the; Earth planet;\nMaterial life; Mdyd; Nature, material; Universe(s)\n\ncited on goat sacrifice to goddess Katr,\n27\nfor ignorance mode, 27\n\n,\n\n185\nMatter, 4, 5\nSee also: Elements, material; Material\nworld; Nature, material\nMaya, l16-17\nMaya\ncompared to darkness, 19,22-23\nKr�t:�a consciousness dispels, 22\nliving entity in, 25\npeople in, 72\nservice to, 114\nsoul covered by, 24\nwar against, 98-99\nSee also: Illusion; Material world;\nModes of nature; Nature,\nmaterial\nMoyam ca tad-apasrayam\nquoted, 22-23\nMiiyiiviida philosophy, 148\nSee also: lmpersonalism\nMiiyiiviidis. See: 1m personalists\nMeat-eating, 27-28,50,104-5\nMeditation\nasleep & awake, 45-46\n\"fifteen-minute,\" 75-76\non Kr!i!J.a, 41-42,47-48, so. 63-64,88,\n95,96\nas negating nonsense, 7\nperfection of, 8\non Supreme Self, 36-37\non Vi!i!J.U, 45,47-48, 124\non void, 95-96\nof yogfon Supersoul, 84, 86,87\nSee also: Praying; Trance; Yoga\nMen, all, are mortal, example of, 43\nMental speculation\nGod not known by, 43, 44, 145, 147\nSee also: 1mpersonalism\nMerging with the Supreme, 3, 148\nSee also: Brahmajyoti; 1mpersonalism;\nNirvlit:�a; Void, the\nMetaphysics. See: Philosophy; Soul; Spiritual world\nMind\nas binder or liberator, 22\ncleaning of, 145\ncompared to chariot driver, 19\n\n", "The-Path-of-Perfection-SCAN#p0110": "186\n\nTHE PATH OF PERFECTION\n\nMind ( colllinuedJ\nof conditioned soul,l8-19, 21-22\ncontrol of,8,36,37,50, 73,74,95,96\nduality in,104\nequilibrium for,60\nfixed on Km1a,19-20,22,36-37,50,\n54,63,69,73,94,96,128\nfixed on Supreme Self,36-37,64\nas friend or enemy,18-19, 25\nin pure state,64,65\nsenses subordinate to,21,74,144\nspeed of,131\nSupersoul controlling, 26\nyoga to control, 19-20, 23,25,60,\n63-64,73,74,75,95\nSee also: Meditation\nMisery\n·\n\nbody causes,54,55,56\nof fallen, Lord feels,110\nfour kinds of,122-23\nfreedom from,64\nin ignorance not perceived,133-34\nintoxication doesn't solve,135\nKr�Qa consciousness ends,134,135\nin material world,125,127-28,133,\n134-35\nby overeating, 51\nscientists can't stop,133\nthree types of,134\nSee also: Anxiety; Bondage,material;\nFear\nMisidentification. See: Bodily concept;\nIllusion\n·\n\nMok$a. See: Liberation\nMoney\nearning power vs. enjoying power,\n15-16\nmantra sold for,47,72\nMonism. See: lmpersonalism; Merging\nwith the Supreme\nMoon\n\nI\n\naccompanying us,example of,151\ngoing to,124,135\nin spiritual sky unnecessary,142\nMortal,all men are,example of, 43\nMother\nin knowing-father-knowing-God\nanalogy,140\nserving child & devotee serving Kr�Qa,\nanalogy of,108\ntelling child to sit still,example of, 7\nVedas compared to, 53\nMotion. See: Activity\nMu{lhadefined,15,16\nMuhammadans,118\nMukti. See: Liberation\nMukunda-litigii/aya-darsane d,.Sau\nverse quoted,60-61\nMurdhny iidhiiyiitmana/:1 priiTJOm\nverse quoted,121\nMystic powers,3\nMystics. See: Spiritual master; Transcendentalists; Yog is\n\nN\n\nMissionary & devotee of Kr�Qa, analogy\nof,78\nModern age. See: Civilization, modern;\nKali-yuga (present Age)\nModes of nature\nconditioned soul under, 99\ndevotee surpasses,87\nliving entity under,23\nPuriir;as for men in,27,28\nreligions under,34\nSee also: Miiyii; Nature,material;\nspecific modes (goodness passion,\nignorance)\n,\n\nNa ca tasman manu$ye$U\nverse quoted,70-71\nNa ciiti-svapna-silasya\nverse quoted,51\nNa dhanarh najanarh na sundarirh\nverse quoted,2,112\nNa hi kalyiir;a-krt kascid\nverse quoted,100\nNa hy asannyasta-satikalpo\nverse quoted,13\nNaite srti piirthajiinan\nverse quoted,150-51\n\n,.\n\n187\n\nIndex\nNajiiyate mriyate vii kadiicin\nverse quoted, 32-33, 123\nNiimniim akiiri bahudhii nija-sarva-saktis\nverse quoted, 151-52\nNamo mahii-vadiinyiiya\nquoted, 112\nNanda Maharaja,115,144\nNiipnuvanti mahiitmiina/:1\nverse quoted,133\nNarada, 23\nNiirada-paiicariitra, quoted on concentrating on Kr�Qa, 88\nNiisayiimy iitma bhiiva-stho\nverse quoted,44\nNa tad bhiisayate suryo\nverse quoted,52,142\nNa te vidu/:1 sviirtha-gatirh hi Vi$1JUm\nquoted,141\nNature, material\nKr�Qa impregnates,with living\nbeings,52\nSee also: Creation,the; Material world;\nMatter; Miiyii; Modes of nature;\nUniverse(s)\nNature, spiritual,139-43\nSee also: Soul; Spirit; Spiritual world\nNiity-asnatas tu yoga 'sti\nverse quoted,51\nNiity-ucchritarh niiti-nicarh\nverse quoted,37-38\nNeti neti process,4 1\nNikhiliisvapy avasthiisu\nquoted, 87\nNirgufJa defined,38\nNirviiTJa, 49, 50,52\nNisprha/:1 sarva-kiimebhyo\nverse quoted, 59-60\nNitya-yuktasya yogina/:1\nquoted, 131\nNityo nityiiniirhcetanas cetaniiniim\nquoted,32,33,36,69\nNixon, President,114\nNondevotees, 126\nSee also: Conditioned souls; Fruitive\nworkers; 1mpersonalists;\nMaterialists\n\nNonviolence,Gandhi's movement of,\n46-47\nNrsirilhadeva, Lord, 2\n\n0\nOcean\nsparrow vs., example of,68\nspiritual bliss compared to,10-11\nOcean rescue & Kr�Qa consciousness,\nanalogy of,144\nOil in water & spirit in matter,analogy of,\n4\nOrh(kiira), 124,12 5\nOrh ity ekiik$ararh brahma\nverse quoted,124\nOrh nama bhagavate viisudeviiya\nquoted,41\nOneness with the Ab solute. See: 1m personalism; Merging with the\nSupreme\nOversoul. See: Supersoul\n\np\nPacific Ocean, bliss ocean surpasses, 10-11\nPadarh padarh yad vipadiirh na te$iim\nquoted,152\nPiidau hare/:1 k$etra-padiinusarpar;e\nverse quoted, 60-61\nPadma PuriiTJ a\ncited on Lord known by devotional ser\nvice, 31\ncited on species of life, 55\nfor goodness mode, 27, 28\nquoted on Lord beyond sense perception but revealed by devotional\nservice, 27, 28, 143\nPain. See: Misery\nPan American, purchasing ticket on, example of. 145\nPanthiis tu ko!i-sata-vatsara-sampragamyo\nverse quoted, 130-31\n\n-\n\n", "The-Path-of-Perfection-SCAN#p0111": "188\nParamatma. See:Supersoul\nParamdhdmadefined,52\nParam dmva ni11artate\nquoted, 146\nParas tasmiit tu bhiivo 'nyo\nverse quoted, 139\nPartisya saktir vividhai11a sruyate\nquoted,80\nParo 'pi manute 'nartham\nverse quoted, 23\nParsees,101\nPiirtha naiveha niimutra\nverse quoted,100\nPassion,mode of\ncity in, 38\nGod's form not perceived in, 28\nPurdf.IOS for men in,27\nPatient, protected, & surrendered soul,\nanalogy of,65\nr Patittintim pti11anebhyo\nverse quoted,70\nPatram pu�pam phalam toyam\nverse quoted,30\nPeace\nby Kmta consciousness,50\nyogi achieves,53\nSee also: Satisfaction\nPerfection\nby chanting Hare Kpma, 76,119\nby Kmta consciousness,1,61,81,135\nof Kmta consciousness, 108,117\nof life,121-22\nof meditation,8\nof religion,76\nofyoga,3-4,14-15,17,19,24,47,54,\n60-61,63-64,76,94,95,\n106-7, Ill\nPersonalists,124\nSee also: Devotees\nPersonality. See: Consciousness.; Identity;\nSelf-realization; Soul\nPhilosophers\ncompared to frog in well,129\nGod inconceivable to, 130-31\non mental platform,88\npassing away & returning,150\nspiritual world as considered by,145\n\nTHE PATH OF PERFECTION\n\n189\n\nIndex\n\nPhilosophers\nSee also: 1mpersonalists; Jfltinis; Scholars; Scientists,material; Spiritual master\nPhilosophy\nof Kr�Qa consciousness,22\nMayavada vs. Vai�Qava, 148\nspeculative, 145\nSee also: Absolute Truth; Knowledge\nPilgrimage places,38\nPious activity,16, 104,lll, 117\nPlanets\ncreated & destroyed continually,138\nhigher,122-23,124,135-38\nliving entities on,136\nin spiritual sky,52, 122, 123-24, 139,\n142,147-48\nin universe,135-36\nSee also: Earth planet; Sun; Universe(s)\nPleasure\nin Kr�ma consciousness,8-11\nKr�Qa reservoir of, 123-24,127\nby love of God,35\nmaterial vs. spiritual,9-11,126-27\nreal & unreal, 141\nSee also: Enjoyment; Happiness; Peace;\nSatisfaction; Sense gratification\nPoliceman shooting & universal form,\nanalogy of,116\nPossessions\n\nPrasada\npartaking of, 9\nspiritual,5\ntongue controlled by, 20,50\nPrasiinta-manasam hy enam\nverse quoted,77\nPrastinttitmti vigata-bhir\nverse quoted,45\nPratyak�ii11agamam dharmyam\nquoted,94\nverse quoted,76\nPraytina-ktile manasticalena\nverse quoted, 121-22\nPraytitii ytinti tam ktilam\nverse quoted, 149\nPrayatntid yotamtinas tu\nverse quoted,102\nPraying\nas Caitanya taught, 144, 148\nchanting Hare Kmta as, 144\nto Kr�Qa, 117\nmaterial vs. spiritual,112-13\nSee also: Meditation\nPrema-bhaktiplatform, 118\nPremiifijana-cchurita-bhakti-vi/ocanena\nquoted, 29-30\nverse quoted,83-84\nPresent Age. See: Kali-yuga (present Age)\nPresident, United States\nKennedy,J.F.,49, 114\nNixon, 114\nrivals of, example of, 147\ntrying to become,example of, 113-14\nProstitute in Bilvamal'lgala story, 118-19\nPu}ii defined,28\n\ntranscendentalist uninterested in,36,\n37\nSee also: Money\nPower,mystic, 3\nPower to earn vs. power to enjoy,\n15-16\nPrahlada Maharaja,2-3, 49\nPraf.lalltl� sar11a-vede�u\nverse quoted,80\nPrtipya pu!Jya-krttim loktin\nverse quoted,100\nPrasada (food offered to Kr�Qa)\ndevotee giving,to cat,79\nas food transformed,30\ninvitation to take,79\nof Jagannatha, 58,59\n\nPuriif.laS, 27,28\nPurification\nby chanting Hare Kr�Qa,104\nofconsciousness, I 01-3\ngoing to Godhead by,106\nby Kr�Qa consciousness, 21\nofmind, 145\nsacrifices for,2\nofsenses,29-30,31,32\nSee also: Liberation\nPur!Jam ada� pur!Jam idam\nquoted, 119\n\n�\n\nPurf.lasya pur!JOm iidtiya\nquoted,30\nPuru�a� sa para� ptirtha\nverse quoted,147\nPurviibhytisena tenaiva\nverse quoted, 101\nPushings,six,75\n\nR\nRadha,10,114\nRaghunatha Bhana GosvamT, 82\nRaghunatha dasa Gosvami,57-59,82\nRqja-vidyti rtija-guhyam\nverse quoted,76\nRtima in Hare K{�Qa mantra, 113, 144\nRamanujacarya,72\nRasadefined,10\nRasa-varjam raso 'py asya\nverse quoted,146\nRaso 'ham apsu kaunteya\nverse quoted,80\nRaso 11ai sa�\nquoted,131\nRtitrim yuga-sahasrtinta m\nverse quoted, 136-37\nRtitry-tigame praliyante\nverse quoted,138\nRtitry-tigame '11asa� piirtha\nverse quoted, 138\nReality, 141\nSee also: Absolute Truth; Identity;\nSpiritual world\nRealization,spiritual. See:God realization;\nK{�Qa consciousness; Self·\n\nrealization\nReasoning power\nman wasting, 134\nSee also: Intelligence; Knowledge\nReincarnation. See: Birth & death, repeated; Transmigration\nReligion\nfirst-class,109\nperfection of, 76\ntrue & false,34\ninyugas, 137\n\n", "The-Path-of-Perfection-SCAN#p0112": "190\n\nTHE PATH OF PERFECTION\n\nIndex\n\nReligion (continued)\n\nSalvation\n\nSarva-bhuta-stham citmcinaril\n\nSee also: Devotional service; Kr�Qa\n\nconsciousness; Love for God;\nPurification; Worship\nRenunciants. See: Sannyiisis\nRenunciation\nwork in, 2\nasyoga, 13\nSee also: Detachment\nRituals, Vedic. See: Sacrifices\nRivers, sacred, 38\nRockefeller, Mr., 113\nRiipaGosvami\nas gosviimi later, 74\nquoted on bhakti-yoga, success in, 68\nquoted on Caitanya Mahaprabhu, 112\nquoted on devotee as liberated, 87\nquoted on spiritual master, qualification of, 74-75\nspiritually rich, 81-82\n\ns\n\nSee a lso: Kr�Qa, protection by;\nLiberation\n\nSamiidhi (trance), 26,64,83,87,88,96,\n128\n\nSee also: Meditation\nSarna� sarve�u bhtit(!�U\nverse quoted, 146\n\nSamaril kiiya-siro-grivaril\nverse quoted, 45\n\nSiimipya defined, 148\nSarno 'ham sarva-bhtite$U\nverse quoted, �6\n\nSamprek�ya niisikiigraril svaril\nverse quoted, 45\n\nSarilsiddhiril paramiiril gatii�\nquoted, 134\n\nSamyak pratzihite 'male\nquoted, 23\n\nSana/� sanair uparamed\nverse quoted, 69\n\nSaniitana defined, 140,141\n\nSanatanaGosvami, 74,81-82\n\nquoted, 20,54\nverse quoted, 60-61\nSa val purilsiiril paro dharmo\n\nSangiit safljiiyate kiima/:1\n\n\"'\nSac-cid-iinandadefined, 123,125\nSacred places, 38\nSacrifice (s)\nof goat to goddess Kali, 27-28\nfor purification, 2\nSee also: Renunciation\n\nSadii tad-bhiiva-bhiivita�\nquoted, 81\n\n$ai)-gosviimy-a�taka, quoted on the six\nGosvamis, 81-82\n\nSiidhu�v api ca piipe�u\n\nverse quoted, 35\nSages\n\nKr�Qa bewilders, 42\n\nSee also: Devotees, pure devotees;\nJfiiinis; Spiritual master; Yogis\nSa gurziin samatityaitiin\nverse quoted, 87\n\nSahasra-yuga-paryantam\n\nverse quoted, 136-37\n\nSiilokya-mukti defined, 148\n\nSalvation\n\npure devotee rejects, 3-4\n\nquoted, 102,103\n\nSanga-tycigcit sato vrtte/:1\nverse quoted, 68\n\nquoted, 34\nverse quoted, 33-34,108-9\nSciyujya-mukti defined, 148\nScholars\nKr�Qa often misunderstood by, 32\nSee also: Philosophers\n\nSa niscayena yoktavyo\nverse quoted, 67\n\nSankalpa-prabhaviin kiimiirils\n\nverse quoted, 67\nSankarites, 145\n\nScientists, material, 122,128,133\n\nSankhyii-purvaka-niima-giina-natibhi�\nquoted; 59\n\nSee also: Philosophers\n\nSecluded place, living in, 36-37,38\n\nSiinkhya-yoga, 1,8,41,48\nSankirtana parties, 69\nSee also: Chanting (Hare Kr�Qa);\n\nKr�Qa consciousness, preaching of\nSannyiisis (renunciants), l, 2,3,5, 137-38\n\nSiintiril nirviirza-paramiim\nquoted, 48, 53\nverse quoted, 48\nSiif$.11 defined, 148\n\nSeeing sun & seeing Supreme, analogy of,69\nSelf. See: Consciousness; Identity; Selfrealization; Soul\nSelf-realization\nbasis of, 97\nby bhakti-yoga, 94\n\nby chanting Hare Kr�Qa, 76\nfailure in, 97-100\nvs. illusion, 98-99\nby Kr�Qa consciousness, 76\nKr�Qa consciousness beyond, 83\nmind controlled in, 95\n\nSiirupya-muktidefined, 147-48\nSarva-bhutiini kaunteya\nverse quoted, 85\n\n�\"\"\"'--�\n\nverse quoted, 78\nSarva-bhuta-sthitam yo mciril\nverse quoted, 84\nSarva-dvcircitzi sarilyamya\nverse quoted, 121\nSarva-sankalpa-sannycisi\nverse quoted, 15\nSarvathci vartamiino 'pi\nverse quoted, 84\nSarva-y oni�u kaunteya\nverse quoted, 52\nSa sannycisi ca yogi ca\nverse quoted, l-2\nSar-cakra system, 124\nSat defined, 29\nSatisfaction\nof God realization, 17, 146\nby Kr�Qa consciousness, 146\nSee also: Enjoyment; Happiness; Peace;\nPleasure; Sense gratification\nSatya-yuga, 93, 137\nSa val mana� kr�rza-padiiravindayo�\n\n-\n\n191\nSelf-realization\nperson established in, 26\n\nthree ways to, 98\nyoga as, 73\nSee also:God realization; Identity;\nKnowledge; Transcendence\nSense gratification\nanimalistic, 56\nfruitive activities for, 15-18\nvs. Kr�Qa consciousness, 18\nas material contamination, l 03\nmaterial world based on, 35\nmoney used for, 16\nyogirenounces, 13-14,15,18\nSee also: Enjoyment; Happiness; Lust;\nPeace; Pleasure; Satisfaction;\nSex life\nSense perception, Kr�Qa beyond, 27, 29,\n143-44\nSenses\ncontrolling us or controlled by us,\n74-76\nofGod, 30-31\nimperfect, 53, 140\nin Kr�t:�a's service, 6, 21\nmind above, 20,21, 74, 144\nobjects of, attraction to, 21-22\npurification of, 29-30,31,32\nservice to, 114-15\n\nten named, 143-44\nyoga to control, 14,20\nyogi's detachment from, 121,122\n\nSee also: Body, material; Intelligence;\n\nMind\nService\nmaterial vs. spiritual, 114\n\nSee also: Devotional service\nSevonmukhe hijihviid au\n\nquoted, 29,31\nverse quoted, 27,143\nSex life\n\nfor begetting children, 4 7\ncontrol for, 67\ndetermination by giving up, 46-47,\n67-68\nGandhi gave up, 46-47\nKr�Qa consciousness above, 146\n\n", "The-Path-of-Perfection-SCAN#p0113": "192\n\nTHE PATH OF PERFECTION\n\nIndex\n\nSex life (cominuedl\nlicit & illicit, 104,105\nmaterial & spiritual, 127\nyogi abstains from, 14,45-47,67\nSee also: Desires, material; Lust; Sense\ngratification\nShoe, seeing child's, example of, 83\nSik�ti�Jaka, quotations from\non Kmta, His holy names, &chanting,\n151-52\non pure devotional attitude, 2, 112\non serving Kr�l)a again, 115\nSin, 35,105\nSee also: Contamination, material\n\nSouls, liberated, 9, 147-48\nSee also: Devotees, pure devotees;\nMahtitmd; Spiritual master\nSound, transcendental. See: Hare Kr�l)a\n\nSraddhtivtin bhajate yo mtim\n\nSito�!la-sukha-dul;khe$U\n\nverse quoted, 26\nSleep, awaking from, &chanting Hare\nKr�tja, analogy of, 144\nSleeping, temperance in, 51, 57,59\nSnakes, deerskin repels, 46\nSociety, human\ndisposing of dead body, I 01\n\nSee also: Civilization, modern; Human\n\nlife; Kali-yuga\n'\nSociety for Kmta consciousness. See:\nKr�l)a consciousness movement\nSon, submissive, & surrendered soul,\nanalogy of, 66\n\nSo 'py asti yat-prapada-simny, avicintya-tattve\n\nverse quoted, 130-31\nSoul\nactive, 8\nin body, 49,139,143\nbody as disease of, 54\nbody developed by, 51-52\nbody sustained by, 124\nenjoys with Supersoul, 65\neternal, 32-33,49, 123,143\nindividual, 125\nintelligence, mind, &senses subordinate to, 21\nmtiyti covering, 24\nsize of, 4\ntransmigration of, 32,101-2\nSee also: Consciousness; Living entities; Spirit\nSouls, cpnditioned. See: Conditioned souls\n\nmantra; Om(kara)\n\nSpace travel, 122,124\nSparrow's determination, example of, 68\nSpecies of life, 52,55,89\nSee also: Animals; Human life; Living\nentities\nSpeculation, mental\nGod not known by, 43,44, 145,147\nSee also: 1mpersonalism\nSpirit, 4,5\nSee also: Body, spiritual; Nature, spiritual; Soul; Spiritual world\nSpiritual life, 7-8\nSee also: Advancement, spiritual;\nBhakti-yoga; Devotional service;\nKr�l)a consciousness; Religion;\n\nYoga\n\nSpiritual master (guru)\nbogus vs. bona fide, 74-75\ncheating, 47\ndisciple of, 118-19\nknowledge by hearing from, 130\nSee also: Authority, spiritual; Devotees, pure devotees; Liberated\nsouls; Mahtitmd\nSpiritual world, II 0\nanxiety-free, 9\nbirth in, 106\nKr�l)a active in, 8\nvia Kr�l)a consciousness, 127, 128\nliving entities in, 141,147\nluminous, 142\nmaterial world vs, 4, 52-53, 127,\n139-43, 147\nphilosopher's opinion of, 145\nplanets in, 52,122, 123-24, 139, 142,\n147-48\npromotion to, 117, 122,123-24, 125,\n127\nas spiritual energy, 80\nSeea/so:Goloka Vrndavana; Kingdom\nof God; Kmta, abode of;\nKr�l)aloka; Nature, spiritual\n\n193\n\nverse quoted, I 07\nSrava!l arir defined, 44\n\nSrava!laril kirtanam vi�!I0/:1\nquoted, 44\n\nSridhara Svami, quoted on material &\nspiritual worlds, 141\n\nSrimad-Bhagavatam\nSee also: Srimad-Bhtigavatam, quotations from\ncited on attempts to measure the\nSupreme, 130\ncited on spiritual sky's residents, 141,\n147\ncited on sun, 149-50\ncited on Supreme's parts &parcels, 110\nGod's greatness known via, 118\nsuperexcellence of, 42-43\n\nSrimad-Bhagavatam, quotations from\n\nSmi-sthiti-pralaya-sddhana-saktir ekd\nverse quoted, 116-17\n\nStaircase & yoga system, analogy of, 111\nStandard of life, 16\nStars. See: Horoscope; Planets; Sun;\nUniverse(s)\nStepladder & yoga system, analogy of, 18\n\nSthdndd bhra�Ja/:1 patanty adha/:1\nquoted, 110\n\nSthtine sthitd/:1 sruti-gatdm tunu-vtitimanobhir\nverse quoted, 129\n\nStotra-ratna, quoted on serving the Lord,\nhappiness by, 66\n\nSucau dese prati�!hdpya\n\nverse quoted, 37-38\n\nsucinam srimatamgehe\nquoted, 118\nverse quoted, 100\nSuffering. See: Misery\n\non Ambari�a engaged in Lord's service, 60-61\non danger at every step, 152\non devotees \"conquering\" Kr�l)a by\n\nSukham dtyantikamyat tad\n\nhearing of Him, 129\non devotional service, unmotivated &\n\nSukham vti yadi va dul;kham\n\nuninterrupted, 33-34,108-9\non devotion &detachment, 145\non fearlessness by Kr�l)a consciousness, 46\non impersonalists falling back to material world, 126\non Kmta as Absolute Truth, 41-42\non Kr�l)a as only protector, 65\non living entity under modes of nature,\n23\non Lord known by His grace, not\nspeculation, 43\non materialists, 136\non material world, 141\non people not knowing self-interest,\n141\non pious acts, promotion to perfection\nby, 117\non real religion, 34\non Vyasa seeing Lord & mdyd, 22-23\nSrinivasa Acarya, quoted on the six\nGosvamis, 81-82\n\nSuhrn-mitrdry-udasina\nverse quoted, 35\n\nverse quoted, 63-64\n\nverse quoted, 88-89\n\nSukhena brahma-samspar5am\nverse quoted, 77\n\nSuk/a-kr�!le gati hy ete\nverse quoted, 150\nSun\nKr�l)a compared to, 19, 22, 54, 147\nlocation &movements of, 149-50\nin. spiritual sky unnecessary, 52-53,\n142\nSun, seeing, &seeing Supreme Self,\nanalogy of, 69\nSun rising &God revealing Himself,\nanalogy of, 31\nSun's reflections &Supersoul's expansions, analogy of, 86-87\nSupersoul (Paramatma)\nin heart of all, 86-87\nKr$1',1a as, 65\nmind controlled by, 26\nsoul enjoys with, 65\nyogimeditates on, 84, 86, 87\n\n", "The-Path-of-Perfection-SCAN#p0114": "194\n\nTHE PATH OF PERFECTION\n\nIndex\n\nSupersoul (continued)\n\nTatra ciindramasamjyotir\nverse quoted, 150\nTatraikiigrammana� krtvii\nverse quoted, 37-38\nTatra prayiitii gacchanti\nverse quoted, 149\nTatra tam buddhi-samyogam\nverse quoted, 100\nTat siidhu manye 'sura-varya dehiniim\nquoted, 49\nTeacher, spiritual. See: Spiritual master\nTe dvandva-moha-nirmuktii\nverse quoted, 104\nTejo-viiri-mrdiimyathii vinimayo yatra trisargo 'mr$ii\nverse quoted, 41-42\nTemple, Kr�Qa, 38\nTe$dm evdnukampiirtham\nverse. quoted, 44\nTime, mliifha wastes, 15,16\nTime on higher planets, 123\nTimes to pass from world, 149-51\nTongue\nas instrument to become Kr�Qa conscious, 119\nprasiida controls, 20,50\nas pushing agent, 75\nTouchstone (cintiimani),127\nTrance (samiidhi), 26 : 64,83,87,88,96,\n128\nSee also: Meditation\nTranscendence\ndeviation from, 99\nperson situated in, 26,60\nSee also: Godhead, returning to;\nLiberation; Self-realization;\nSpiritual world\nTranscendentalist\ncompared to lamp in windless place, 63\nGod's kingdom attained by, 48\nindestructible, toO\ninstructions for, 36-37\nperfecting consciousness from previous\nlife, 100-101\nSee also: Devotees; 1mpersonalists;\nJfliinis; Yogis\n\nTransmigration of the soul, 32,101-2\nSee also: Birth & death, repeated;\nBondage, material\nTree, seeing Kr�Qa in, example of, 82-83\nTrees, desire, 127\nTretli-yuga, 93,137\nTruth\n\nSee also: Vi�Qu, Lord\nSupreme Lord. See: God; Kr�Qa, Lord\n(Supreme Personality of Godhead)\nSurabhi cows, 127\nSviimidefined,74\nSviimin krtiirtho 'smi varam na yiice\nquoted, 16\nSvariipa Damodara, quoted on\nRaghunlitha's renunciation, 58\n\nT\nTad ahambhakty-upahrtam\nverse quoted, 30\nTad eva me dar5aya deva nlpam\nverse quoted, 115\nTamasi mii jyotir gama\nquoted, 142\nTam eva viditviiti mrtyum eti\nquoted, 54\nTamtamniyamam iisthiiya\nverse quoted, 108\nTamvidyiid du�kha-samyogaverse quoted, 64\nTan-mayo bhavati k$ipram\nverse quoted, 88\nTapasvibhyo 'dhiko yogi\nverse quoted, 106\nTiisiimbrahma mahadyonir\nverse quoted, 52\nTasmiit sarve$U kiile$U\nverse quoted, 150-51\nTaste, material vs. spiritual, 10\nTasyiiham na pra(lasyiimi\nverse quoted, 81\nTasyiiham nigra hammanye\nverse quoted, 94\nTasyiihamsulabha� piirtha\nquoted, 128-29\nverse quoted, 128\nTatas tato niyamyaitad\nverse quoted, 73\nTato miimtattvato jfliitvii\nverse quoted, 44,112\n\n195\n\nsearching for, compared to buying\ngold, 31\nSee also: Absolute Truth\nTvad-anya� samsayasyiisya\nverse quoted, 99\nTyaktvii deham punar janma\nverse quoted, 106\nTyaktvii tur(lam ase$a-matJifala-pati-sre(lim\nsadii tucchavat\nverse quoted, 81-82\n\nu\nUddhared iitmaniitmiinam\nverse quoted, 18\nUniversal form of the Supreme, 115-16\nUniversal vision, 83,8 9\nUniverse(s)\ncreation & destruction continual in,\n137-38\nduration of, 137\nLord controls, 113\nMahli-Vi�QU exhales & inhales, 85-86\nplanetary systems in, 135-36\nsun center of, 149-50\ntemporary, 41-42\nyogitravels,122,124\nSee also: Creation, the; Material world;\nNature, material\nUpadesiimrta, quotations from\non bhakti-yoga, success in, 68\non spiritual master, qualification of,\n74-75\nUpaiti siinta-rajasam\nverse quoted, 77\nUpavisyiisane yuiijyiid\nverse quoted, 37-38\nUSA. See: America\n\nUtsiihiin niscayiid dhairyiit\nverse quoted, 68\n\nv\nViico vegammanasa� krodha-vegam\nverse quoted, 75\nVaikufJ(ha defined, 9\nSee also: Spiritual world\nVai�Qavas. See: Devotees\nVai�Qavism, 117,148\nViiflchii-kalpatarubhyas ca\nverse quoted, 70\nVandanamdefined, 44\nVasudeva, 41\nVasydtmanii tu yatatd\nverse quoted, 95\nVeda defined, 43\nVeda-mdtddefined,53\nVediinta-sutra, quotations from,\non Absolute Truth, 28,41,43\non God's blissfulness, 9\nVedas, 53\nVedic literature\ncompared to doctor's prescription, 28\nGod's senses explained in, 30\nplanets described in, 122,123\nSee also: Bhagavad-gitd; SrimadBhdgavatam; Vedas; other specific\nVedic literatures\nVegamdefined, 15\nVetti yarra na caiviiyam\nverse quoted, 63-64\nVindsam avyayasyii sya\nverse quoted, 14 3\nVi$ayd vinivartante\nverse quoted, 146\nVi�QU, Lord\nall-pervading, 88\nKr�Qa origin of, 45, 53, 84-85, 86, 94\nmeditation on, 45, 47-48, 124\nasyogasaim, 94\nSee also: Garbhodakasayi Vi�Qu;\nK$irodakasayi Vi�Qu; MahaVi�Qu; Sllpersou1\n·\n\n", "The-Path-of-Perfection-SCAN#p0115": "196\n\nTHE PATH OF PERFECTION\n\nIndex\n\nVi�QU Pura(la, quoted on mind as binder or\nliberator, 22\nVi�Qur mahan sa iha yasya kala-vise�o\nverse quoted, 84-85\nVisvamitra Yogi, 3\nVisva-rupa form, 115-16\nVoid, the, 51-52,95-96,145\nSee also: Brahmajyoti; NirvaQa\nVoidists, 3\nSee also: Buddhists; lmpersonalists\nVrndavana (on Earth), 117, 128, 134\nVrndavana (Goloka), 11,53,106,110,\n117,134,136\nSee also: Kr�l)a, abode of; Kr�l)aloka\nVulture & sense enjoyer, analogy of, 56\nVyaktadefined,140\nVyasadeva, \"23\n\nYada viniyatam ci/lam\nverse quoted, 59-60\nYad galva na nivartante\nquoted, 142\nverse quoted, 52,142\nYa� prayati tyajan deham\nverse quoted, 124\nYa� sa sarve$U bhute$U\nquoted, 141\nverse quoted, 139\nYa idam paramam guhyam\nverse quoted, 70\nYajnas. See: Sacrifices\nYam labdhvii caparam labham\nverse quoted, 64\nYam prapya na nivartante\nverse quoted, 142\nYam sannyasam iti prahur\nverse quoted, 13\nYam syamasundaram acintya-guQasvarilpam\nverse quoted, 83-84\nYamunacarya, quoted on serving the\nLord, happiness by, 66\nYare dekha, tare kaha 'kmJa'-upade5a\nverse quoted, 36\nYasmin sthito na du�khena\nverse quoted, 64\nYasyaika-nisvasita-kalam athava/ambya\nverse quoted, 84--85\nYasyantab-sthani bhutani\nverse quoted, 147\nYasya prasadad bhagavat-prasada�\nquoted, 119\nYatate ca tato bhilyab\nverse quoted, 100\nYatha dipo niviita-stho\nverse quoted, 63\nYato bhaktir adhok�aje\nquoted, 109\nYato yato niscalati\nverse quoted, 73\nYatra caiviitmanatmanam\nverse quoted, 63-64\nYatra kale tv anavruim\nverse quoted, 149\nYatra tri-sargo 'mrsa\nquoted, 141\n\nYatroparamate cillam\nverse quoted, 63-64\nYat satyataya mithya\nquoted, 141\nYaya sammohito jiva\nverse quoted, 23\nYe bhajanti tu mam bhaktya\nverse quoted, 66\nYe 'nye \"ravindak$a vimukta-maninas\nverse quoted, 126\nYe$am tv anta-gatam papam\nverse quoted, 104\nYoga\nartificial attempts at, 73\nattainment of, 14-16\nin Bhagavad-gita, I\nas cleansing off contamination, 103\ncompared to ladder, 18\ncompared to staircase, Ill\ndefined, 13, 15, 16,121\n\nw\nWartime in Calcutta (1942),116\nWater, 80-81\nWater, oil in, & spirit in matter, analogy\nof, 4\nWealth. See: Money; Possessions\nWind, mind compared to, 8\n·\n\nWisdom. See: Absolute Truth; Knowledge\nWork\nKr�l)a free of, 10\n& pleasure, 9-10\nin renunciation, 2\nfor satisfying Kr�l)a, 5\nsenses for doing, 144\nspiritual world free of, 9\ntransmigration according to, 32,101-2\nin yaga system, 14\nSee also: Activity\nWorld. See: Earth planet; Material world\nWorship, 108\nSee also: Devotional service; Love for\nGod\n\ny\nYada hi nendriyiirthe�u\nverse quoted, 15\n\n·\n\nas detachment from sensual activities,\n121,122\neight stages of, 14\nfailure in, 99-100\nfirst instruction in, 55\nGod as goal of, 18,36\nin Kali-yuga, 92-94\nKr�l)a consciousness perfection of, I,\n18,24,54,88,96,107\nKr�l)a describes, 45\nKr�l)a objective of, SO\nlove for God perfects, l 09\nmaterial desire absent in, 60,61\nmaterial existence ended by, SO\nmind controlled in, 19-20,23,25, 60,\n63-64,73,74,75,95\nmoderation in, 54\nneophyte & perfectional stages of, 14\nperfection of, 3-4,14-l 5,17,19,24,\n47,54,60-61,63-64,76,94,95,\n97-98,106-7, Ill\nin previous life & present practice, l 02\npurpose of, 36, 45,54,94,97-98, 124\nrenunciation as, 13\nas self-realization, 73\nfor sense control, 14,20\nsex forbidden in, 14\nsitting place for, 37-38\n\n197\nYoga\n\"societies\" for, 38, 45-46,SO, 93,95,\n96,98\nstages of, Ill\ntrue & false, 45-47\nVi�l)u aim of, 94\nyogi attaining, 60\n\nSee also: Kr�l)a consciousness; Meditation; Transcendence; specific\ntypes ofyoga\nYogac calita-manasa�\nquoted, 99\nYoga indriya-samyama�\nquoted, 20\nYogarar,Jhasya tasyaiva\nverse quoted, 14\nYogi(s)\ndetached from sensual activities, 121,\n122\ndetermination required fo r,68-69\ndevotee best among, 78, 87\ndevotee more compassionate than,\n69-70\nfalse, 14\nfearlessness required for, 46\ngreatness of, l 06-7\nhappiness of, 77\nin India, 38,46,72\nleaving material world forever, 133\nliberation demanded by, 113\nLord's abode reached by, 53\nmaterial desires absent in, 16\nmeditates on Supersoul, 84, 86, 87\non mental plane, 131\nmind to be controlled by, 74\noneness with Supreme wanted by, 3\npassing away & returning, ISO\nperfect example of, I, 3, 88-89\nplanetary transfer by, 122, 124, 125\npowers of, 3\npracticing to perfection, 102\n\nrenounces sense gratification, 13-14,\n15,18\nsees Kr$l)a everywhere, 78, 79-80\nsees Lord within himself, 84\nselfish desires of, 3\nself-satisfied, 69-70\nsex forbidden for, 45.:.47, 67\n\n", "The-Path-of-Perfection-SCAN#p0116": "198\nYogis (continued)\nsitting place for, 37-38\nsymptoms of, 26\ntopmost type of, I 07, 128\nunsuccessful, 100, 106\nyoga attained by, 60\nSee also: Devotees; Transcendentalists\nYoginiim api sarve�iim\nverse quoted, I 07\nYogino yata-cittasya\nverse quoted, 63\nYogi yufl}ita satatam\nverse quoted, 36\nYo math pasyati sarvatra\nverse quoted, 81\nYo 'yamyogas tvaya prokta!J\nverse quoted, 8, 81\nYugas defined, 137\n\nTHE PATH OF PERFECTION\n\nISKCON Centers Around the World\n\nYugas\nSee also: Satya-yuga; Treta-yuga;\nDvapara-yuga; Kali-yuga\nYuktiihiira-vihiirasya\nverse quoted, 51, 57\nYukta ity ucyate yogi\nverse quoted, 26\nYukta-svapniivabodhasya\nverse quoted, 51, 57\nYuiijann evamsadiitmiinam (Bg. 6.15)\nverse quoted, 48\nYuii}ann evam sadiitmiinam (Bg. 6.28)\nverse quoted, 77\n\nAFRICA: Durban (Natal), S. Africa-P.O. Box 212. Cato Ridge. Natal 3680 I Cato Ridge 237: Johannesburg, S. Africa-3 Hunter St.. Highlands, 2191 /6140634; Lagos. Nigerla-P.O. Box 8793, West Africa ;\nMombasa. Kenya, E. Af rica- Madhavani House, Sauti Ya Kenya and Kisumu Rd.. P.O. Box 82224 /312248;\nNairobi, Kenya, E. Africa- Puran Singh Close. P.O. Box 28946 / 331568; Maurltlus-Seewoopaul Bldg..\nRoyal Rd., Lallmatie (mail: P.O. Box 718, Port Lo ui s, Mauritius).\nASIA\nINDIA: Ahmedabad, Gujarat-7, Kallas So ciety. Ashram Rd.. 380 009 /49935: Bangalore, Mysore-40\nHare Krishna Rd.. 560 001/ 77664; Bhadrak, Orissa-Gour Gopal Mandir, Kuans. P. O. Bhadrak. Disl\nBalasore: Bhubaneswar. Orissa-Nalional Highway No.5. Nayapalli (mail: c/o P.O. Box 173, 751 001)/\n\n53125: Bombay, Maharast ra-Hare Krishna Land. Juhu, 400 054 / 566-860: Calcutta, W. Bengal-3\nAlbert Rd., 700 017 I 44-3757: Chandigarh, Punjab-Hare Krishna Land, Dakshi n Marg, Sector 36-B, 160\n\nz\n\n023: Chhaygharia (Haridaspur). W. Bengal-Thakur Haridas Sripatbari Sevashram, P.O. Chhaygharia,P.S.\nBongaon. Dist. 24 Pargonas; Derwa. Bihar-P.O. Derwa, Dist. Rohtas; Gauhatl. Assam-Post Bag No. 127.\n781 001; Gurura, Bihar-P.O. Kudra. Dist. Rohtas: Hyderabad. A. P.-Hare Krishna Land,Nampally Slation\n\nZero, God cannot be, 43\nSee also: Void, the\n\nRd.. 500 001 1 51018; lmphal, Manipur- Paona Bazar. 795 001: Mayapur. W. Bengai-Shree Mayapur\nChandrodaya Mandrr. P.O. Shree Mayapur Dham (District Nadia); New Delhi,U.P.-21A Feroze Gandhi Rd.,\nLajpat Nagar Ill, 110 024/624-590: Tekari, Bihar-P.O. Barailla, Dist. Rohtas; Vrindavan, U.P.-Krishna·\nBalarama Mandir, Bhaklivedanta Swami Marg, Raman Reti, Mathura I 178.\n\nFARMS: Hyderabad. A.P.-P.O. Dabilpur Village, Medchal Taluq, Hyderabad District, 501 401;\nMayapur, W. Bengal- l con1a ct ISKCON Mayapur).\nOTHER COUNTRIES: Bangkok. Thailand-P.O. Box 12-1108; Colombo. Sri Lanka-188, New Chetty\nSt.,Colombo 13 I 33325: Hong Kong-5 Homantin St.. Flat 23, Kowloon /3-029113; Jakarta,IndonesiaFlat 78,Jalan Kebon Sirih 40, Jakarta Pusat.; Kathmandu,Nepal-816,Battis Putali, Goshalla; Malaysla-1.\nLintang Melur. Mk 14, Butterworth. P.W. Malaysia; Mandaue City, Philippines-231 Pagsabungan Rd.,\nBasak, Cebu 1 83254; Tehran. lran- Felisti n Ave. (old Kakh). Shemshad St.. No. 3 / 644·272; Tel Aviv,\n\nlsrael-147 Hanassi St.. Herzliya Pituah I 938-846.\nAUSTRALASIA: Adelaide, Australia-13-A Frome St. I (08)223-2084: Auckland,New Zealand-Hwy. 18,\nRiverhead (next to Huapai Golfcourse) (mail: c/o R.D. 2. Kumeu) I 412-8075; Lautoka, Fljl-5 Tavewa Ave.\n(mail: c/o P.O. Box 125) / 61-633, ext. 48: Melbourne, Australia-197 Danks St.. Albert Park, Melbourne.\n\nVic1oria 3206 (mail: c/o P.O. Box 125) I 699-5122; Sydney. Australia-112 Darlinghurst Rd.,King's Cross.\nN.S.W. (mail: c/o P 0. Box 159) I (02)357-5162.\n\nFARMS: Auckland, New Zealand (New Varshanal-contact ISKCON Auckland; Colo, Australia\n(Bhaktivedanta Ashram)- Upper Colo Rd.. N.S.W. (mail: c/o P.O. Box 493, St. Mary's. 2760. N.S.W.)I\n04-565-5284: Murwillumbah, Australia (New Govardhana)-'Eungella.' Tyalgum Rd. via Murwillumbah.\nN.S.W.. 2484 (mail: c/o P. O. Box 687) I 066-721903.\nEUROPE: Athens. Greece-·133 Solonos; Amsterdam, Holland-Herengracht 96/ 020-24 94 10; Barcelona. Sp ain- Pintor Fortuny 11, Barcelona, 1 / 319-69·53; Catania. Sicily-Via Empedocle 84,95100/\n095-552-252; Dublin,lreland-2 Belvedere Place, Dublin 1; Duedingen,Switzerland-1m Stillen Tal. CH\n3186 Duedingen IFR) I (037) 43.26.97; Frankfurt a. Main, W. Germany-Schloss Rettershof uber, 6233\nKelkheim. Ts. / 06174-21357; Gallarate, Italy-Via A. Volta 19, Gallarate 20131 (VR) / 0331-783-268;\n\nLausanne, Switzerland -11 rue Cesar-Roux, CH-1 005 / (021)20.06.21; London,England (clty)-10 Soho\nSt.. London WI 1 01·437-1835; London. England (country)-Bhaktivedanta Manor, Letchmore Heath. Wat·\nford, Hertfordshire WD2 8EP I Radlett (09276) 7244; Madrid, Spain-Calla Arturo Sorio No. 209; Paris,\n\nFrance-20 rue Vieille du Temple, Paris 75004 / 500-63-58; Rome,ltaly-Salita del Poggio Laurentino 7,\nRome 00144 I 106)593-075; Stockholm,Sweden-Korsnas Gard, 140 32 Grodinge I 0753·29151; Vienna,\n\nAustria-2103 Langenzersdorf, Haaderstrasse 28 I 02244-29912.\nFARMS: Valencay, France (New Mayapurl-Lucay-Le-Male,36 600 I (54)40-23-26; London, England-(contact Bhaktivedanta Manor); Perignano, Italy-Via Delle Colline, Localita,La Meridiana,Perig­\n\nnano. Prsal (0587)-616194.\n\n�\n\n", "The-Path-of-Perfection-SCAN#p0117": "ft\nI;\n\nLATIN AMERICA\nBRAZIL: Belo Horlzonte. Minas Gerais-Rua dos Pampas. t23. Pradol3371337: Curitiba, ParanaRua Coronel Dulcrdro 836. Batel: Porto Alegre, RS- Rua Guananas 117. Guaru1a 90000: Recife, Pernam­\n\nbuco-Ave 17 de Agosto 257. Parnam�r�m 50000: Rio de Janeiro, RJ-R. Hemenergrldo de Barros 21.\nGlorra 20241: Salvador. Bahia-Ave. Otavro Mangaberra 97A ltapoa 40000: Sao Paulo, SP-R. Pandra\nCalogeras 54. Lrberdade 01525\n\nFARMS: Feira de Santana. Bahia (Chacara Hridayananda)-BR 324. Km 99: Pindamonhangaba,\nSao Paulo (New Gokula)-Rr berrao Grande CP. 108. 12400.\nOTHER COUNTRIES: Bogota, Colombia-Carrara 3A No. 54-A-721 255-9842: Cuzco, Peru-Aveni d a\nPardo No. 1036/ 2277: Georgetown, Guyana-24 Urtvlugt Front. West Coast Demerara: Guadalajara,\n\nMexico-Avenrda las Amerrcas No. 225. Sector Hrdalgo/ 163455: Guatemala City, GuatemalaSegunda Calle 6-26. Zona\n\n131 310833: La Paz. Bolivia-Calle Chacaltaya N o. 5871 32-85-67:\n\nLima, Peru- Jrr6n Junin 415. Lrma 147-18-10: Medellin, Colombia-Carrara 32. No. 54-42: Mexico City,\nMexico- Gob TrburcroMontrel 45. SanMrguel Chapultepec.Mexrco D.F. 181 t9051271-0132: Panama\nCity. Panama-43·58 Vra Espa�a Altos. AI Lado del Crne. Bella Vista: Quito, Ecuad or-Calle Yasunr No.\n404: St. Augustine, Trinidad and Tobago- Gordon St. at SantaMargarrta Crrcular Rd I 662-4605: San\nJose. Costa Rica-400 mtrs. Sur Centro ME!drco de Guadalupe lcasa blanca esqurneral Cotonra\nChapultepec. Guadalupe: San Salvador. El Salvador-57 Avenrda Sur No. 115. Colonra Escalon1243 445:\n\nSantiagq, Chile-Eyzagurrre 2404. Puente Alto/ 283.\nNORTH AMERICA\nCANADA: Edmonton, Alberta-11009 131st su 14031453-7196: Montreal, Quebec-1626 Pie IX\nBoulevard. H1V 2C5115141 527-1101: Ottawa. Ontario-1429 Cyrvrlle Rd . K18 3L7/ 16131741-8518:\n\nToronto, Ontario-243 Avenue Rd. M5R 2J6/ 14161922-5415: Vancouver, British Columbia-5580 S.E.\nMarrne Dr .. Burnaby V5J 3GB/16041433-8216.\n\nFARM: Hemingford. Quebec (New Nandagram)-315 Backbrush Rd.. RR. No.2. JOL 1HOI 1 51 4 ) 247-3429\nU.S.A.: Atlanta, Georgia-12B7 Ponce de Leon Ave. NE 30306/14041378-9182: Austin, Texas-1910\nWhrtrs Ave. 78705/ 15121476-7138: Baltimore, Maryland-200 Bloomsbury Ave.. Calonsvrlle 212281\n\n13011747·9815: Berkeley, California-2334 Stuart St. 94705/ 14151 843-7874: Boston, Massachusetts-72 Commonwealth Ave. 02116/ 16171536-1695: Chicago, lllinois-1014 Emerson St.. Evanston\n60201/13121273·3960: Cleveland, Ohio-15720 Euclid Ave.. E. Cleveland 44112/12161851-9367: Columbus. Ohio-99 East 13th Ave 43201/ 16141 299-5084: Coral Hills, Marytand-4715Marlboro P ike\n200281 13011568-9194: Dallas. Texas-5430 Gurley Ave 75223/ 12141827-6330: Denver, Cotorado1400 Cherry St 802201 13031333-5461: Detroit, Michigan-383 Lenox Ave. 48215/ 13131824-6000:\nGainesville, Florida-921 S.W. Depot Ave 32601/ 19041377-1496: Gurabo, Puerto Rico-Box 215 B.\nRou te 181. San1arrta 00658: Hartford. Connecticut-84 Srlver Lane 06118/ 12031568-1422: Honolulu,\nHawaii-51 Coelho Way 96817/ 18081595-3947: Houston. Texas-1111 Rosalie St. 770041 1713)526-9860: Laguna Beach. California-644 S. Coast Hwy. 92651/1714)497-3638: Las Vegas, Nevada6601 Parnted Desert Dr. 89108117021645-4934: Los Angeles. California-3764 Watseka Ave. 900341\n12131 871-0717: Miami, Florida-10900 Coral Way 33165/13051552-1766: New Orleans, Louisiana2936 Esplanade Ave. 701191 1504)488-7433: New York. New York-340 W 55th St. 100191 1212)765-8610: Philadelphia. Pennsylvania-41-51 West Aliens Lane. 19119/12151247-4600: Pittsburgh,\n\ny\n\nPennsylvania-1112 N. Negle Ave. 150261 14121362-0212: Portland. Oregon-2805 S E. Hawthorne St.\n97214/15031231-5792: St. Louis. Missoun-3926 Lrndell Blvd. 63108/13141535-8085: Salt Lake City,\nUtah-859 Park St 84102/ 18011355-2626: San Diego, California-1030 Grand Ave.. Pacrfrc Beach\n92109/ 17141483-2500: San Juan. Puerto Rico-1016 Ponce de Leon St.. Rro Predras. 0092511809)765-4745: Seattle. Washington-400 18 th Ave. East 98112/ 12061322-3636: State College. Pennsylvania-103 E Hamrlton Ave 16801/18141234-1867: Washington, D.C.-10310 Oaklyn Rd.. Potomac.\nMaryland 208541 13011299·2100\n\nFARMS: Carriere. Mississippi (New Talavan)-Rt. No. 2. Box 449, 394261 16011798-6705:\nGainesville, Florid a-contact ISKCON Garnesvrlle: Hopland, California (Mount Kailas)-Route 175, Box\n469. 95449/ 17071744-1100: Hotchkiss, Colorado (New Barshana)-P O. Box 112. 81419/ 13031·\n527-4584: Lynchburg, Tennessee (Murari-sevaka)-Rt. No. 1, Box 146-A, !Mulberry) 373591 1615)759-7058: Moundsville, West Virginia (New Vrindaban)-R.D No. 1. Box 319, Hare Krrshna Rrdge 26041 I\n13041845 2790: Port Royal, Pennsylvania IGita-nagari)-R.O. No 1. t70821 17171527-2493.\n\n�\n\n", "The-Path-of-Perfection-SCAN#p0118": "(continued from front flap)\ngreatest modern exponents of yoga and\nof the Indian spiritual tradition. Srlla\nPrabhupada's talks, based upon the\nBhagavad-glt4, probe deeply into questions\nconcerning the nature of consciousness,\nmeditation, karma, death, and reincarnation, and reveal clearly how even those of\nus entangled in the complexity and chaos\nof modern materialistic life can begin a\nsimple practice that elevates our consciousness and puts us in touch with the\n\"\nSupreme Consciousness.\nSrlla Prabhupada (1896-1977) was\na true spiritual genius who succeeded in\narticulating the essence of India's perennial and universal spiritual wisdom in a\nform easily comprehensible and sublimely practicable for twentieth century\nmankind. His unique genius inspired Sri\nLal Bahadur Shastri, the late prime\nminister of India, to declare that the\nwritings of Srlla Prabhupada \"are a significant contribution to the salvation of\nmankind.\" This new publication, The\nPath of Perfection, is destined to become a\nclassic.\n\n·\n\nJaclut Design: Indra Prarrtad4\nJacket Illustration: ]agat Kara�;�a\n\n�\n\n", "The-Path-of-Perfection-SCAN#p0119": "L_\n\n-THE PATH OF\n\n���\n\nIt's not about what tr ,st people think yoga is. For most\nof us, the term conjMes in the mind an image of sor,�e\nskinny, half-naked fellow contorted into a human\npretzel, or perhaps a room full of corpulent matrons in\nbl(lck leotards, struggling to stand on their hea!s in\nhopes of improving their health, losing weight, or increasing their waning sexual powers.\nThe Path o{ Per:fl!ction offers a brilliant exposition on\nthe path of bhakti-yoga, a simple but all-inclusive\nform of yoga for the modern age. Even those who are\nentangled in the complex�ty and chaos of modern materialistic life can begin a simple practice that purifies\nthe mind and elevates the consciousness.\nIn The Path oi Per{ection, the world's most distinguished teacher of Vedic culture and philosophy, His\nDivine Grace A. c: Bhaktivedanta Swami Prabhupada, frees us from the meaninglessness that threatens\nour individual and collective sanity.\n\n", "The-Path-of-Perfection-SCAN#p0120": ""}