{"1972_Perfection_of_Yoga_2008_Original#p0001": "", "1972_Perfection_of_Yoga_2008_Original#p0002": "l\nf. �\n\nr\n\n�\n\n", "1972_Perfection_of_Yoga_2008_Original#p0003": "The Perfection of Yoga\n\nHis Divine Grdce\nA.C. Bhdktiveddntd Swdmi Prdbhupddd\n'l Founder-Acarya of the International Society for Krishna Consciousness\n,.\n\nISKCON Press, New York\n�\n\n", "1972_Perfection_of_Yoga_2008_Original#p0004": "Contents\n\nI. Yoga as Reestablishing Relations\nwith Kr�:va\n\n5\n\nII. Yoga as Work in Devotion\n\n12\n\nIll. Yoga as Meditation on Kr�J).a\n\n16\n\nIV. Yoga as Rejected by Arjuna\n\n22\n\nV. Yoga as Body and Mind Control\n\n28\n\nVI. Yoga as Freedom f rom Duality and\nDesignation\n\n45\n\nVII. The Fate of the Unsuccessful Yogi\nVIII. The Perfection of Yoga\n\n49\n\n59\n\nANNIE'S BOOK STOP\n\"f){,_£ §uat .:;:/fmz.7.ican fJ3uok Euhan'jl!\"\nSince 1974\n\"'Yon·, ., N�>!V>r V/,.:;ited A Book Store Likt' lt.\"\n.\n\n55 W. Main St. • Bay Shore, NY 11706\n\n", "1972_Perfection_of_Yoga_2008_Original#p0005": ",..j\n\n!\n\n@ 1972 by ISKCON PRESS. All rights reserved\nLibrary of Congress Catalogue Card N{). 72-76302\nISBN 0-912776-36-6\n\nl\nI\ni\n\nReaders interested in the subject matter of this\nbook are invited by the International Society for\nKrishna Consciousness to correspond with its Secretary.\nInternatiunal Society for Krishna Consciousness\n3826 Willat Avenue\n\nt\n\nCulver City, California 90230\n\nk\n\n�\n\n�.\n\n[\nFirst Printing: 30,000 copies\nSecond Printing: 100,000 copies\n�rJ�!e,d i � the Upit�d. �tqt�s ? t. Am'8rica\n:\n\nj\n'\n\n", "1972_Perfection_of_Yoga_2008_Original#p0006": "OTHER BOOKS\nby A.C. Bhaktivedanta Swami Prabhupada\n\nB hagavad-gTta As It Is\nSrTmad-Bhagavatam, Cantos 1-3 (6 Vols.)\nTeachings of Lord Caitanya\nThe Nectar of Devotion\nEasy Journey to Other Planets\nKr�IJa Consciousness: The Topmost Yoga System\nKr�IJa, The Supreme Personality of Godhead (2 Vols.)\nTranscendent�! Teachings of Prahlad Maharaj\nTranscendental Teachings of Caitanya Mahaprabhu\nBeyond Birth and Death\nOn the Way to Kr�IJa\nRaja-vidya: The King of Knowledge\nElevation to Kr�IJa Consciousness\nBack to Godhead Magazine (Founder)\nSrilsopani�d\n\nComplt!tf! catalogue is available upon request from\nISKCON BOOKS MAIL-ORDER\n\n3826 Willat A venue\nCulver City, Calif. 90230\n\n", "1972_Perfection_of_Yoga_2008_Original#p0007": "1\nYoga As\nReestablishing\nRelations With Krsna\n.\n\n.\n\n.\n\nWe have heard many times of the yoga system.\n\nThe yoga system is approved by Bhagavad-gitii, but\n\nthe yoga system in Bhagavad-gitii is especially meant\nfor purification. The aim is threefold: to control the\nsenses, to purify activities and to link oneself to\nKr�Q.a in a reciprocal relationship.\nThe Absolute Truth is realized in three stages:\nimpersonal Brahman, localized Paramatma (Super·\nsoul)\n\nand ultimately as\n\nBhagavan, the Supreme\n\nPersonality of Godhead. In the final analysis, the\nSupreme Absolute Truth is a Person, and simul·\ntaneously He is the all-pervading Supersoul within\nthe hearts of all living entities and within the core\nof all atoms, and He is the\n\nbrahmajyoti or the\n\neffulgence of spiritual light as well. Bhagavan Sri\nKr�Q.a is full of all opulence as the Supreme Person­\n\nality of Godhead, but at the same time He is full\nof all renunciation. In the material world we find\nthat one who has much opulence is not very much\ninclined to give it up, but Kr�Q.a is not like this. He\ncan renounce everything and remain complete in\nHimself.\nWhen we read or study\n\nBhagavad-gitii under a\n\nbona fide spiritual master we should not think that\nthe spiritual master is presenting his own opinions.\n5\n\n", "1972_Perfection_of_Yoga_2008_Original#p0008": "The Perfection of Yoga\n\n6\n\nIt is not he who is speaking. He is just an instrument.\nThe real speaker is the Supreme Personality of Godhead who\n\nis\n\nboth within and without. At the\n\nbeginning of His discourse on the yoga system in the .\nSixth Chapter of Bhagavad-gitii, Sri Kr�Qa says:\naniisrita� karma-phalam\nkaryam karma karoti ya�\nsa sannyiisi ca yogi ca\nna niragnir na ciikriya�\n\"One who is unattached to the fruits of his work\nand who works as he is obligated is in the renounced\norder of life, and he is the true mystic; not he who\nlights no fire and performs no work.\" (Bg. 6.1)\nEveryone is working and expecting some result. One\nmay ask what is the purpose of working if no result\nis expected? A remuneration or salary is always\ndemanded by the worker. But here Kr�Qa indicates\nthat one can work out of a sense of duty alone, not\nexpecting the results of his activities. If one works in\nthis way, then he is actually a sannyiisi; he is in the\nrenounced order of life.\nAccording to Vedic culture, there are four stages\nof life: brahmaciiri, grhastha, viinaprastha and sann­\n\nyiisa. Brahmaciiri is student life devoted to training\nin spiritual understanding. Grhasth a life is married\nhouseholder life. Then upon reaching the approximate age of fifty, one may take the viinaprastha\norder-that is, he leaves his home and children and\ntravels with his wife to holy places of pilgrimage.\nFinally he gives up both wife and children and remains alone to cultivate Kr�Qa consciousness, and\n\n", "1972_Perfection_of_Yoga_2008_Original#p0009": "Yoga as Reestablishing Relations with K.r�J.la\n\n7\n\nthat stage is called sannyiisa, or the renounced order\nof life.\n\nYet Kr�qa indicates that for a sannyiisi,\n\nrenunciation is not all. In addition, there must be\nsome duty. What then is the duty for a sannyiisi, for\none who has renounced family life and no longer\nhas material obligations? His duty is a most responsible one; it is to work for Kr�qa. Moreover, this is\nthe real duty for everyone in all stages of life.\nIn everyone's life there are two duties: one is to\nserve the illusion, and the other is to serve the reality.\nWhen one serves the reality, he is a real sannyiisi.\nAnd when one serves the illusion, he is deluded by\nmiiyii. One has to understand, however, that he is\n\nin all circumstances forced to serve. Either he serves\nthe illusion or the reality. The constitutional pooition\nof the living entity is to be a servant, not a master.\nEveryone in the material world is a servant; -no one\nis master. One may think that he is the master, but\nhe is actually a servant. When one has a family he\nmay think that he is the master of his wife, or his\nchildren, or his home, business and so on, but that\nis all false. One is actually the servant of his wife, of\nhis children and of his business. The president may\nbe considered to be the master of the country, but\nactually he is the servant of the country. Our position\nis always as servant-either as servant of the illusion\nor as servant of God. If, however, we remain the\nservant of the illusion, then our life is wasted. Of\ncourse everyone is thinking that he is not a servant,\nthat he is working only for himself. Although the\nfruits of his labor are transient and illusory, they\nforce him to become a servant of illusion or a\n\n", "1972_Perfection_of_Yoga_2008_Original#p0010": "8\n\nThe Perfection of Yoga\n\nservant of his own senses. But when one awakens to\nhis transcendental senses and actually becomes situated in knowledge, he then becomes a servant of the\nreality. When one comes to the platform of knowledge, he understands that in all circumstances he is\na servant. Since it is not possible for him to be\nmaster, he is much better situated serving the reality\ninstead of the illusion. When one becomes aware of\nthis, he attains the platform of real knowledge. By\nsannyiisa, the renounced order of life, we refer to\n\none who has come to this platform. Sannyiisa is a\nquestion of realization, not social status.\nIt\n\nis the duty of everyone to become Kr�l}a\n\nconscious and to serve the cause of Kr�Qa. When one\nactually realizes this he becomes a mahiitmii, or a\ngreat soul. In Bhagavad-gitii Kr�l}a says that after\nmany births, when one comes to the platform of real\nknowledge, he \"surrenders unto Me.\" Why is this ?\nViisudevafl\n\nsarvam iti. The wise man realizes that\n\n\"Vasudeva [Kr�lJa) is everything.\" However, Kr�l}a\nsays that such a great soul is rarely found. Why is\nthis? If an intelligent person comes to understand\nthat the ultimate goal of life is to surrender unto\nKr�l}a, why should he hesitate? Why not surrender\nimmediately? What is the point in waiting for so\nmany births? When one comes to that point of\nsurrender, he becomes a real sannyiisi. Kr�q.a never\nforces anyone to surrender unto Him. Surrender is\na result of love, transcendental love. Where there is\nforce and where there is no freedom, there can be\nno love. When a mother loves a child, she is not\nforced to do so, nor does she do so out of expectation of some salary or remuneration.\n\n", "1972_Perfection_of_Yoga_2008_Original#p0011": "Yoga as Reestablishing Relations with Kr�Q.a\n\n9\n\nSimilarly, we can love the Supreme Lord in so\nmany ways-we can love Him as master, as friend, as\nchild or as husband. There are five basic rasas or\nrelationphips in which we are eternally related to\nGod. When �e are actually in the liberated stage of\nknowledge, we can understand that our relationship\nwith the Lord is in a particular rasa. That platform\nis called svarupa-siddhi, or real self-realization. Everyone has an eternal relationship with the Lord, either\nas master and servant, friend and friend, parent and\nchild, husband and wife, or lover and beloved. These\nrelationships are eternally present. The whole process of spiritual realization and the actual perfection\nof yoga is to revive our consciousness of this relationship. At present our relationship with the Supreme\nLord is pervertedly reflected in this material world.\nIn\n\nthe\n\nmaterial world, the relationship between\n\nmaster and servant is based on money or force or\nexploitation. There is no question of service out of\nlove. The relationship between master and servant,\npervertedly reflected, continues only for so long as\nthe master can pay the servant. As soon as the payment stops, the relationship also stops. Similarly, in\nthe material world there may be a relationship\nbetween fri e nds, but as soon as there is a slight\n\ndisagreement, the friendship breaks, and the friend\nbecomes an enemy. When there is a difference of\nopinion between son and parents, the son leaves\nhome and the relationship is severed. The same with\nhusband and wife; a slight difference of opinion,\nand there is divorce.·\nNo relationship in this material world is actual or\neternal.\n\nWe\n\nmust\n\nalways\n\nremember\n\nthat these\n\n", "1972_Perfection_of_Yoga_2008_Original#p0012": "10\n\nThe Perfection of Yoga\n\nephemeral relationships are simply perverted reflections of that eternal relationship that we have with\nthe\n\nSupreme Personality of\n\nGodhead. We\n\nhave\n\nexperience that the reflection of an object in a glass\nis not real. It may appear real, but when we go to\ntouch it we find that there is only glass. We must\ncome to understand that\n\nthese\n\nrelationships as\n\nfriend, parent, child, master, servant, husband, wife\nor lover are simply reflections of that relationship\nthat we have with God. When we come to this platform of understanding, then we are perfect in knowledge. When that knowledge comes, we begin to\nunderstand that we are servants of Kr�IJ.a and that\nwe have an eternal love relationship with Him.\nIn this love relationship there is no question of\nremuneration, but of course remuneration is there,\nand it is much greater than whatever we earn here\nthrough the rendering of service. There is no limit to\n\nSri Kr�l}a's remuneration. In this connection there is\n\nthe story of Bali Maharaja, a very powerful king who\nconquered a number of planets. The denizens of the\nheavenly planets appealed to the Supreme Lord to\nsave them, for they had been conquered by the\ndemonic king, Bali Maharaja. Upon hearing their\n\npleas, Sri Kr �l}a took the shape of a dwarf briihma[la\n\nboy and approached Bali Maharaja, saying, \"My dear\nking, I would like something from you. You are a\ngreat monarch and are renowned for giving in charity to the briihma[!as, so would you give me something?\"\nBali Maharaja said, \"I will give you what you\nwant.\"\n\n", "1972_Perfection_of_Yoga_2008_Original#p0013": "Yoga as Reestablishing Relations with ��Qa\n\nll\n\n\"I simply want whatever land I can cover in three\n\nsteps,'? the boy said.\n\n\"Oh, is that all?\" the king replied. \"And what\n\nwill you do with such a small piece of land?\"\n\n\"Though it may be small, it will suffice me,\" the\n\nboy smiled.\n\nBali Maharaja agreed, and the boy dwarf took\n\ntwo steps and covered the entire universe. He then\nasked Bali Maharaja where he was going to take his\n\nthird step, and Bali Maharaja, understanding that\nthe Supreme Lord was showing him His favor, re­\n\nplied: \"My dear Lord, I have now lost everything.\nI have no other property, but I do have my head.\n\nWould You so kindly step there?\"\n\nLord Sri Kr�IJ.a was then very much pleased with\nBali Maharaja, and He asked, \"What would you\nlike from Me?\"\n\"I never\n\nexpected\n\n·\n\nanything from You,\" Bali\n\nMaharaja said. \"But I understand that You wanted\n\nsomething from me, and now I have offered You\neverything.\"\n\n\"Yes,\" the Lord said, \"but from My side I have\n\nsomething for you. I shall remain always as an order­\n\ncarrier servant in your court.\" In this way the Lord\n\nbecame Bali Maharaja's doorman, and that was his\n\nreturn. If we offer something to the Lord, it is re­\n\nturned millions of times. But we should not expect\nthis. The Lord is always eager to return the service\n\nof His servant. Whoever thinks that the service of\n\nthe Lord is actually his duty is perfect in knowledge\nand has attained the perfection of yoga.\n\n", "1972_Perfection_of_Yoga_2008_Original#p0014": "2\nYoga As\nWork In Devotion\nWe have heard the names of so many different\n\nyogas and yogis, but in Bhagavad-gitii Kr�Qa says\nthat he is the actual yogi who has surrendered himself \"fully unto Me.\" Kr�Qa proclaims that there is\nno difference between renunciation (sannyiisa) and\n\nyoga.\nyam sannyiisam iti priihur\nyogam tam viddhi par,ujava\nna hy asannyasta-sankalpo\nyogi bhavati kascana\n\"What is called renunciation is the same as yoga, or\nlinking oneself with the Supreme; for no one can\nbecome a yogi unless he renounces the desire for\n\nsense gratification.\" (Bg. 6.2)\n\nIn Bhagavad-gitii there are three basic types of\nyoga delin eated karma yoga, jiiiina-yoga and bhaktiyoga. The systems of yoga may be likened unto a\n-\n\n-\n\nstaircase. Someone may be on the first step, some·\none may be halfway up, or someone may be on the\ntop step. When one is elevated to certain levels, he\nis known as a karma-yogi, jiiiina-yogi, etc. In all\ncases, the service to the Supreme Lord is the same.\nIt is a difference in elevation only. Thus Sri\" K��Qa\ntells Arjuna that he must understand that renuncia·\ntion (sannyiisa) and yoga are the same because without being freed from desire and sense gratification\none can become neither a yogi nor a sannyiisi.\n12\n\n", "1972_Perfection_of_Yoga_2008_Original#p0015": "Yoga as Work in Devotion\n\n13\n\nThere are soine yogis who perform yoga for a\nprofit, but that is not real yoga. Everything must be\nengaged in the service of the Lord. Whatever we do\nas\n\nan ordinary worker, or as a sannyiisi, or as a yogi,\n\nor as a philosopher must be done in Kr�Qa conscious·\nness. When we are absorbed in the thought of serving\nKr�lJa and when we act in that consciousness, we can\nbecome J:eal sannyiisis and real yogis.\nFor those who are taking the first step up the\nstaircase of the yoga system, there is work. One\nshould not think that simply because he is beginning\nyoga that he should stop working. In Bhagavad-gitii\n\nKr�lJa asks Arjuna to become a yogi, but He never\ntells him to cease from fighting. Quite the contrary.\nOf course one may ask how a person may be ,a yogi\nand at the same time a warrior. Our conception of\nyoga practice is that of sitting very straight with legs\n\ncrossed and eyes half-closed staring at the tip of our\nnose and concentrating in this way in a lonely place.\nSo how is it that Kr�Qa is asking Arjuna to become a\nyogi and at the same time participate in a ghastly\n\ncivil war? That is the mystery of Bhagavad-gitii: one\ncan remain a fighting man and at the same time be\nthe highest yogi, the highest sannyiisi. How is this\npossible? In Kr�Qa consciousness. One simply has to\nfight for Kr�Qa, work for Kr�Qa, eat for Kr�Qa, sleep\nfor Kr�Qa and dedicate all activities to K��rya. In this\nway one becomes the highest yogi and the highest\nsannyiisi. That is the secret.\n\nIn the Sixth Chapter of Bhagavad-gitii,\n\nSri Kr�rya\n\ninstructs Arjuna how to perform meditational yoga,\nbut Arjuna rejects this as too difficult. How then is\n\n", "1972_Perfection_of_Yoga_2008_Original#p0016": "14\n\nThe Perfection of Yoga\n\nArjuna considered to be\n\na\n\ngreat yogi? Although\n\nKr�r.Ja saw that Arjuna was rejecting the meditational\nsystem, He proclaimed Arjuna to be the highest yogi\nbecause \"You are always thinking of Me.\" Thinking\nof Kr�Qa is the essence of all yoga systems-of the\n\nhatha, karma, jiiiina, bhakti or any other system of\nyoga,\n\nsacrifice or charity.\n\nAll the recommended\n\nactivities for spiritual realization end in Kr�Qa consciousness, in thinking always of Kr�Qa. The actual\nperfection of human life lies in being always Kr�Qa\nconscious and always being aware of Kr�Qa while\nperforming all types of activities.\nIn the preliminary stage one is advised to always\nwork for KI;sna. One must be always searching out\nsome duty or some engagement, for it is a bad policy\nto remain idle even for a second. When one actually\nbecomes advanced through such engagements, then\nhe may not work physically, but he is always engaged\nwithin by constantly thinking of Kr�Qa. In the preliminary stage, however, one is always advised to\nengage one's senses in the service of K�&J1a. There\nare a variety of activities one can perform in serving\nKr�Qa. The International Society for Krishna Consciousness is intended to help direct aspirant devotees\nin these activities. For those working in K�s.11a consciousness, there are simply not enough hours in the\nday to serve Kr�Qa.\n\nThere are always activities,\n\nengagements both day and night, which the student\nof Kr�Qa consciousness performs joyfully. That is\nthe stage of real happiness-constant engagement\nfor I\\r&J1a and spreading K�&'1a consciousness around\nthe world. In the material world one may become\n\n", "1972_Perfection_of_Yoga_2008_Original#p0017": "Yoga as Work in Devotion\n\n15\n\nvery tired if he works all the time, but if one works\n\nin Kri?IJa consciousness, he can chant Hare Kpma\nand engage in devotional service twenty-four hours\na d ay and never get tired. But if we vibrate some\nmundane vibration, then we soon become exhausted.\nThere is no question of becoming tired on the spiritual platform. The spiritual platform is absolute. In\nthe material world everyone is working for sense\nbr atification.\n\nThe\n\nprofits\n\nof\n\none's\n\nlabor\n\nin the\n\nmaterial world are used to gratify one's senses. But\na\n\nreal yogi: does not desire such fruits. He has no de­\n\nsire other than KJ;�qa, and KJ;�I).a is alread y there.\n\n", "1972_Perfection_of_Yoga_2008_Original#p0018": "3\nYoga As\nMeditation On Krsna\n.\n\n.\n\n.\n\nIn India there are sacred places where yogis go to\nmeditate in solitude, as prescribed in Bhagavad-gitii.\nTraditionally, yoga cannot be executed in a public\nplace, but insofar as kirtana-mantra-yoga, or the\nyoga of chanting the Hare Kr�l}a mantra: Hare Krrma,\nHare K���a, K���a .Kr�l)a, Hare Hare/Hare Rama,\nHare Rama, Riima Riima, Hare Hare-is concerned,\nthe more people present, the better. When Lord\nCaitanya\n\nMahiiprabhu was performing kirtana in\n\nIndia some five hundred years ago, He organized in\neach group sixteen persons to lead the chanting,\nand thousands of persons chanted with them. This\nparticipation in kirtana, in the public chanting of\nthe names and glories of God, is very possible and is\nactually easy in this age; but as far as the meditational process of yoga is concerned, that is very difficult. It is specifically stated in Bhagavad-gitii that to\nperform meditational yoga one should go to a secluded and holy place. In other words, it is necessary\nto leave home. In this age of overpopulation it is not\nalways possible to find a secluded place, but this is\nnot necessary in bhakti-yoga.\nIn the bhakti-yoga system there are nine different\nprocesses: hearing, chanting, remembering, serving,\nworshiping the Deity in the temple, praying, carrying\n\n��·\n\nout orders, serving Kr�l}a as friend and sacrificing for\nHim. Out of these, srava[Lam k1rtanam, hearing and\n16\n\n", "1972_Perfection_of_Yoga_2008_Original#p0019": "Yoga as Meditation on KJ;eQ.a\n\nl7\n\nchanting, are considered the most important. At a\npublic kirtana one person can chant Hare Kr1?1}a,\n\n1-lar·e Kr1?lJa, Kr1?lJa Kr1?lJa, Hare Hare/ Hare Rama,\nllare Rama, Rama Rama, Hare Hare, while a group\nlistens, and at the end of the mantra, the group can\nrespond, and in this way there is a reciprocation of\nhearing and chanting. This can easily be performed\nin one's own home, with a small group of friends or\nwith many people in a large public place. One may\naltempt to practice meditational yoga in a large city\nor in a society, but one must understand that this\nis one's own concoction and is not the method\nrecommended in Bhagavad-gita.\nThe whole process of the yoga system is to purify\noneself. And what is this purification? Purification\nensues upon the realization of one's actual identity.\nPurification is realizing that\n\n\"I am pure spirit-Jam\n\nnot this matter.\" Due to material contact, we are\nidentifying ourselves with matter, and we are think­\n\ning, \"I am this body.\" But in order to perform real\n_yoga one must realize his constitutional position as\n\nl1eing distinct from matter. The purpose of seeking\nout a secluded place and executing the meditational\nprocess is to come to this understanding. It is not\npossible to come to this understanding if one exewtes the process improperly. In any case, this is the\nconsideration of Lord Caitanya Mahaprabhu:\nharer nama harer nama\nharer namaiva kevalam\nkalau nasty eva nasty eva\nnasty eva gatir anyathii\n\n", "1972_Perfection_of_Yoga_2008_Original#p0020": "18\n\nThe Perfection of Yoga\n\n\"In this age of quarrel and disagreement [Kali-yuga],\n\nthere is no other way of spiritual realization but this\nchanting of the names. There is no other way, there\n\nis no other way, there is no other way.\"\n\nIt is generally thought, at least in the Western\n\nworld, that the yoga system involves meditating on\n\nthe void. But the Vedic literatures do not recommend meditating on any void. Rather, the Vedas\n\nmaintain that yoga means meditation on Vi�l)u, and\nthis is also maintained in Bhagavad-gitii. In many\n\nyoga societies we find that people sit cross-legged\n\nand very straight, then close their eyes to meditate,\n\nand so fifty percent of them go to sleep because\n\nwhen we close our eyes and have no subject matter\nfor contemplation, we simply go to sleep. Of course\n\nthis is not recommended by Sri K.r�qa in Bhagavad­\n\ngitii. One must sit very straight, and the eyes be only\n\nhalf-closed, gazing at the tip of one's nose. If one\n\ndoes not follow the instructions, the result will be\nsleep and nothing more. Sometimes, of course, medi­\n\ntation goes on when one is sleeping, but this is not\nthe recommended process for the execution of yoga.\n\nThus to keep oneself awake Kr�l)a advises that one\nalways keep the tip of the nose visible. In addition,\n\none must be always undisturbed. If the mind is\nagitated, or if there is a great deal of activity going\n\non, one will not be able to concentrate. In medi­\n\ntational yoga one must also be devoid of fear. There\n\nis no question of fear when one enters spiritual life.\nAnd one must also be brahmaciiri, completely free\n\nfrom sex life. Nor can there be any demands on one\n\nmeditating in this way. When there are no demands,\n\n", "1972_Perfection_of_Yoga_2008_Original#p0021": "Yoga as Meditation on Kl;�Qa\n\n19\n\nand one executes this system properly, then he carf\ncontrol his mind. After one has met all\nall the require­\n\nments for meditation, he must transfer his whole\nthought to Kr�r,ta or Vi�1_1u. It is not that one is to\nlransfer his thought to vacancy. Thus Kr$r.ta says\nlhat one absorbed in the meditational yoga system\nis \"always thinking of Me.\"\n\nThe yogi obviously has to go through\nthrough a great deal\ndeal\n\nof difficulty to purify the iitmii (mind, body and\nsoul), but it is a fact that this can be done most\neffectively in this age simply by the chanting of\nHare K_rg1a, Hare K.rwa, Kn>\\la K.r�pa, Hare Hare/\nHare Rama, Hare Rama, Rama Rama, Hare Hare.\nWhy is this? Because this transcendental sound vibration is nondifferent from Him. When we chant\n\nllis name with devotion, then Kr�r,ta is with us, and\nwhen Kr�r,ta is with us, then what is the possibility\nof remaining impure? Consequently, one absorbed\n\nin Kl;sna consciousness, in chanting the names of\nKr�r,ta and serving Him always, receives the benefit\nof the highest form of yoga. The advantage is that\nhe doesn't have to take all the trouble of the medil.ational process. That is the beauty of Kr�r,ta consctousness.\nIn yoga it is necessary to control all of the senses,\nand when all the senses are controlled, the mind\nmust be engaged in thinking of V i�l).U. One becomes\npeaceful after thus conquering material life.\n\njitiitmana[l prasiintasya\nparamiitmii samiihita[l\nSltOfifla·SUkha-du{lkhe�u\ntathii miiniipamiinayo{l\n\n", "1972_Perfection_of_Yoga_2008_Original#p0022": "The Perfection of Yoga\n\n20\n\n'I\n1:1\n'i·:\n\n\"For one who has conquered the mind, the Supersoul\n\nis already reached, for he has attained tranquility.\"\n(Bg. 6. 7) This material world has been likened to a\ngreat forest fire. As in the forest, fire may automatically take place, so in this material world, although\nwe may try to live peacefully, there is always a great\nconflagration. It is not possible to live in peace any­\n\n'\"\n\nwhere in the material world. But for one who is\ntranscendentally situated-either by the meditational\nyoga\n\nI!' II\n\n,,\n\n,,\n\nsystem\n\nor\n\nby\n\nthe empirical philosophical\n\nmethod, or by bhakti-yoga-peace is possible. All\nforms\n\nof\n\nyoga\n\nare\n\nmeant\n\nfor\n\ntranscendental\n\nlife, but the method of chanting is especially effective in this age. Kirtana may go on for hours, and one\nmay not feel tired, but it is difficult to sit in lotus\nposition perfectly still for more than a few minutes.\nYet regardless of the process, once the fire of material life is extinguished, one does not simply experience what is called the impersonal void. Rather, as\nKr�qa tells Arjuna, one enters into the supreme abode.\nyunjann evam sadiitmiinam\nyogi niyata-miinasaft\nsiintim nirvii{w-paramiim\nmat-samsthiim adhigacchati\n\nlil·\n\n'lp'l\n\n\"By meditating in this manner, always controlling the\n\n\" ''I\n\nbody, mind and activities, the mystic transcendental­\n\n��!\n·1 ,\n\niij'\n\nist attains to peace, the supreme nirviir-a which\nabides in Me.\" (Bg. 6.15) Kr�qa's abode is not void.\n\n\\l�l\n\nIt is like an establishment, and in an establishment\nthere is a variety of engagements. The successful\nyogi actually attains to the Kingdom of God where\n\n", "1972_Perfection_of_Yoga_2008_Original#p0023": "Yoga as Meditation on K{�1,1a\n\n21\n\nlltere is spiritual variegatedness. The yoga processes\nurc simply ways to elevate oneself to enter into that\nubode. Actually we belong to that abode, but, being\nforgetful, we are put in this material world. Just as a\nmadman becomes crazy and is put into a lunatic asylum, so we, losing sight of our spiritual identity,become\nerazy and are put into this material world. Thus the\n\nmaterial world is a sort of lunatic asylum, and we can\nc:asily notice that nothing is done very sanely here.\nOur real business is to get out and enter into the\n\nKingdom of God. In Bhagavad-g'ita Krg1a gives inforrnalion of this kingdom and also gives instructions\nubout His position and our position-of what He is\nund what we are. All the information necessary is\nHCt forth in Bhagavad-g'ita, and a sane man will take\n\nudvantage of this knowledge.\n\n", "1972_Perfection_of_Yoga_2008_Original#p0024": "4\n\nYoga As\nRejected By Arjuna\nThere have been many yoga systems popularized\n\nin the Western World, especially in this century, but\n\nnone of them have actually taught the perfection of\nyoga. In the Bhagavad-gitii, Sri Kr�Qa, the Supreme\nPersonality of Godhead, teaches Arjuna directly the\n\nperfection of yoga. If we actually want to participate\n\nin the perfection of the yoga system, in Bhagavad­\n\ngitii we will find the authoritative statements of the\nSupreme Person.\n\nIt is certainly remarkable that the perfection of\n\nyoga was taught in the middle of a battlefield. It was\n\n\"\n\ntaught to Arjuna, the warrior, just before Arjuna\nwas to engage in a fratricidal battle. Out of senti­\n\nment, Arjuna was thinking, \"Why should I fight\n\nagainst my own kinsmen?\" That reluctance to fight\nwas due to A una's illusion, and just to eradicate\n\nij\n\nthat illusion, Sri Kr�Qa spoke the Bhagavad-gitii to\n\nhim. One can just imagine how little time must have\n\nelapsed while Bhagavad-gitii was being spoken. All\n\nthe warriors on both sides were poised to fight, so\nthere was very little time indeed-at the utmost, one\n\nhour. Within this one hour, the whole Bhagavad-gitii\n\nwas discussed, and Sri Kr�Qa set forth the perfection\n\nof all yoga systems to His friend Arjuna. At the end\nof this great discourse, Arjuna set aside his misgivings\n\nand fought.\n\nHowever, within the discourse, when Arjuna heard\n22\n\n,\n\n", "1972_Perfection_of_Yoga_2008_Original#p0025": "Yoga as Rejected by Arjuna\n\n23\n\nI he explanation of the meditational system of yoga­\n\nhow to sit down, how to keep the body straight, how\nLo keep the eyes half-closed and how to gaze at the\nLip of the nose without diverting one's attention, all\nthis being conducted in a secluded place alone-he\nreplied:\nyo 'yam yogas tvayii prokta[t\nsiimyena madhusiidana\netasyiiharh na pasyiimi\ncaiicalatviit sthitirh sthiriim\n\"0 Madhusudana, the system of yoga which You\nhave summarized appears impractical and unendurable to me, for the mind is restless and unsteady_\"\n(Bg. 6.33)\n\nThis is important. We must always re­\n\nmember that we are in a material circumstance\nwherein at every moment our mind is subject to\nagitation. Actually we are not in a very comfortable\nsituation. We are always thinking that by changing\nour situation we will overcome our mental agitation,\nand we are always thinking that when we reach a\ncertain point, all mental agitations will disappear.\nBut it is the nature of the material world that we\ncannot be free from anxiety. Our dilemma is that\nwe are always trying to make a solution to our\nproblems, but this universe is so designed that these\nsolutions never come.\nNot being a cheater, being very frank and open,\nArjuna tells Kr�Qa that the system of yoga which He\nhas described is not possible for him to execute. In\nspeaking to\naddresses\n\nKr�Qa, it\n\nHim\n\nas\n\nis significant that Arjuna\n\nMadhusudana,\n\nindicating\n\nthat\n\n", "1972_Perfection_of_Yoga_2008_Original#p0026": "24\n\nThe Perfection of Yoga\n\nthe Lord is the killer of the demon Madhu. It is\nnotable that God's names are innumerable, for He is\noften named according to His activities. Indeed, God\nhas innumerable names because He has innumerable\nactivities. We are only parts of God, and we cannot\neven remember how many activities we engage in\nfrom our childhood to the present. The eternal God\nis unlimited, and since His activities are also unlimited, He has unlimited names. of which Kr�Qa is the\nchief.\n\nThen\n\nwhy\n\nis\n\nArjuna\n\naddressing\n\nHim\n\nas\n\nMadhusiidana when, being Kr�Qa's friend, he could\naddress Him directly as Kr�Qa? The answer is that\nA�una considers his mind to be like a great demon,\nsuch as the demon Madhu. If it were possible for\nKr�Qa to kill the demon called the mind, then A�una\nwould be able to attain the perfection of yoga. \"My\nmind is much stronger than this demon Madhu,\"\nArjuna is saying. \"Please, if You could kill him, then\nit would be possible for me to execute this yoga\nsystem.\" Even the mind of a great man like Arjuna\nis always agitated. As Arjuna himself says:\n\ncancalarh hi mana� kr�IJa\npramiithi balavad d[!lham\ntasyiiharh nigraharh manye\nviiyor iva sudu�karam\n\"For the mind is restless, turbulent, obstinate and\nvery strong, 0 K��qa, and to subdue it is, it seems to\nme, more difficult than\n\ncontrolling\n\nthe\n\nwind.\"\n\n(Bg. 6.34)\nIt is indeed a fact that the mind is always telling\nus to go here, go there, do this, do that-it is always\n\n�\n\n", "1972_Perfection_of_Yoga_2008_Original#p0027": "Yoga as Rejected by Arjuna\n\n25\n\nIdling us which way to turn. Thus the sum and\nflU\n\nbstance of the yoga system is to control the agi­\n\nluted mind. In the meditational yoga system the\nrnind is controlled by focusing on the Supersoul­\n\nlhat is the whole purpose of yoga. But Arjuna says\nlhat controlling this mind is more difficult than\nHlopping the wind from blowing. One can imagine\nu man stretching out his arms trying to stop a hurrieane. Are we to assume that Arjuna is simply not\nsufficiently qualified to control his mind? The actual\nfact is that we cannot begin to understand the\nimmense qualifications of Arjuna. After all, he was a\npersonal friend of the Supreme Personality of Godhead. This is a highly elevated position and is one\nlhat cannot be at all attained by one without great\ntlualifications. In addition to this, Arjuna was renowned as a great warrior and administrator. He was\nAuch an intelligent man that he could understand\n\nHhagavad-gitii\n\nwithin\n\none hour,\n\nwhereas\n\nat\n\nthe\n\npresent moment great scholars cannot even understand it in the course of a lifetime. Yet Arjuna was\nlhinking that controlling the mind was simply not\npossible for him. Are we then to assume that what\nwas impossible for Arjuna in a more advanced age is\npossible for us in this degenerate age? We should not\nfor\n\none\n\nmoment think that we are in Arjuna 's\n\ncategory. We are a thousand times inferior.\nMoreover, there is no record of Arjuna's having\nexecuted the yoga system at any time. At the same\ntime Arjuna was praised by Kp�I].a as the only man\nworthy of understanding Bhagavad-gitii. What was\nArjuna's great qualification? Sri K�&qa says, \"You\n\n", "1972_Perfection_of_Yoga_2008_Original#p0028": "26\n\nThe Perfection of Yoga\n\nare My devotee.\n\nYou are My very dear friend.\"\n\nDespite this qualification, Arjuna refused to exe­\n\ncute the meditational yoga system described by Sri\nKr� l]11.\n\nWhat then are we to conclude? Are we to\n\ndespair the mind's ever being controlled? No, it can\n\nbe controlled, and the process is this Kr� IJ.a con­\n\nsciousness. The mind must be fixed always in Kr �IJ.a·\n\nInsofar as the mind is absorbed in Kr�IJ.a it has\n\nattained the perfection of yoga.\n\nNow when we turn to the Srimad-Bhagavatam, in\n\nthe Twelfth Canto we find Sukadeva Gosvami tell­\n\ning Maharaja Parik�it that in the Golden Age, the\nSatyayuga, people were living for l 00,000 years,\n\nand\n\nat\n\nthat\n\ntime,\n\nwhen\n\nadvanced\n\nliving\n\nenti­\n\nties lived for such lengths of time, it was possible to\n\nexecute this meditational system of yoga. But what\n\nwas achieved in the Satyayuga by this meditational\nprocess, and in the following _yuga, the Tretayuga,\n\nby the offering of great sacrifices, and in the next\n\nyuga, the Dvaparayuga, by temple worship, would be\nachieved at the present time, in this Kaliyuga, by\n\nsimply chanting the names of God, hari-kirtana, Hare\n\nl(r�Qa. So from authoritative sources we learn that\n\nthis chanting of Hare Kr�Qa, Hare Kr�Qa, Kr�Qa Kr�Qa,\nHare Hare I Hare Rama, Hare Rama, Rama Rama,\n\nHare Hare is the embodiment of the perfection of\n\nyoga for this age.\n\nToday we have great difficulties living. fifty or\n\nsixty years. A man may live at the utmost eighty or\na\n\nhundred years. In addition, these brief years are\n\nalways fraught with anxiety, with difficulties due to\ncircumstances\n\nof war, pestilence, famine and so\n\nmany other disturbances. We're also not very intel­\n\nligent, and, at the same time, we're unfortunate.\n\n1;\n\n", "1972_Perfection_of_Yoga_2008_Original#p0029": "27\n\nYoga as Rejected by Arjuna\n\nThese are the characteristics of man living in Kali­\n\nyuga, a degraded age. So properly speaking we can\nnever attain success in this meditational_yoga system\n\ndescribed by Kr�J;la. At the utmost we can only grat-\n\nify our personal whims by some pseudo-adaptation\nthis system.\n\nof\n\nThus\n\npeople are paying money\n\nlo a t ten d some classes in gymnastic exercises and\n\ndeep-breathing, and they're happy if they think\nI hey can lengthen their lifetimes by a few years or\n\nt:nj oy better sex life. But we must understand that\nis not the actual yoga system.\n\nthis\n\nIn this age\n\nthat meditational system cannot be properly executed. Instead, all of the perfections of that system\n\nean be realized through b ha k ti yoga , the sublime\n-\n\n!JI'Ocess of Kr�l}a consciousness, specifically mantra-\n\nyoga,\nc\n\nthe glorification of Sri Kr�l}a through the\n\nh anting of Hare Kr�Qa. That is recommended in\n\nVedic Scriptures and is introduced by great authori-\n\n1 ies like Caitanya Mahaprabhu. Indeed, the Bhagavad-\n\n�r,'ilii proclaims that the mahiitmiis, the great souls,\nare\n\nalways chanting the glories of the Lord. If one\n\nwants to be a mahatma in terms of the Vedic litera-\n\nlure, in terms of Bhagavad-gitii\n\nand in terms of the\n\nh'reat authorities, then one has to adopt this process\n\nof Kr�l}a consciousness and of chanting Hare Kr�l).a.\n\nBut if we're content at making a show of meditation\n\nby sitting very straight in lotus position and going\n\nin to a trance like some sort of performer, then that\nis\n\na\n\ndifferent thing. But we should understand that\n\nsuch show-bottle performances have nothing to do\n\nwith the actual perfection of yoga. The material\n\ndisease cannot be cured by artificial medicine. We\n\nhave to take the real cure straight from Kr�l).a.\n\n.�\n\n", "1972_Perfection_of_Yoga_2008_Original#p0030": "5\nYoga As\nBody And Mind Control\n\nThroughout Bhagavad-gitii, K�;s.11a was encouraging\nArjuna to fight, for he was a warrior, and fighting\nwas his duty. Although Kr�qa delineates the meditational yoga system in the Sixth Chapter, He does not\nstress it nor encourage Arjuna to pursue it as his\npath. Kr�qa admits that this meditational process is\nvery difficult:\nsr\"\"\"i bhagaviin uviica\nasarhsayarh mahii-biiho\nmano durnigraharh calam\nabhyiisena tu kaunteya\nvairiigyerw ca grhyate\n\n\"The Blessed Lord said:\n\n0 mighty-armed son of\n\nKunti, it is undoubtedly very difficult to curb the\nrestless mind, but it is possible by constant practice\nand by detachment.\" (Bg. 6.35) Here Kr�qa emphasizes practice and renunciation as ways to control\nthe mind. But what is that renunciation? Today it is\nhardly possible for us to renounce anything, for we\nare so habituated to such a variety of material sense\npleasures. Despite leading a life of uncontrolled sense\nindulgence, we attend yoga classes and expect to\nattain success. There are so many rules and regulations involved in the proper execution of yoga, and\nmost of us can hardly give up a simple habit like\nsmoking. In His discourse on the meditational yoga\n28\n\n", "1972_Perfection_of_Yoga_2008_Original#p0031": "Yoga as Body and Mind Control\n\n29\n\nMYHiem, Kr�I}.a proclaims that yoga cannot be properly performed by one who eats too much or eats too\nlillle. One who starves himself cannot properly perform yoga. Nor can the person who eats more than\nn�f)uired. The eating process should be moderate,\njust enough to keep body and soul together; it should\nnot\n\nbe for the enjoyment of the tongue. When\n\npalatable dishes come before us, we are accustomed\n\nlo take not just one of the preparations but two,\nlhree and four-and upwards. Our tongue is never\nlia I\n\nis fied. But it is not unusual in India to see a yogi\n\nluke only a small spoonful of rice a day and nothing\nrnore. Nor can one execute the meditational yoga\n\nM y s te m if one sleeps too much or does not sleep\nMufficiently. Kr�I}.a does not say that there is such\n11\n\nthing as dreamless sleep. As soon as we go to\n\nMlecp, we will have a dream, although we may not\nrnmember it. In the Gitii Kr�I}.a cautions that one\n\nwho dreams too much while sleeping cannot properly execute yoga. One should not sleep more than\nHi x hours daily. Nor can one infected by insomnia,\nwho cannot sleep at night, successfully execute yoga,\nfor the body must be kept fit. Thus Kr�I}.a outlines\n\nHo many requirements for disciplining the body. All\nlhese\n\nrequirements,\n\nhowever,\n\ncan essentially be\n\nbroken down into four basic rules: no illicit sexual\nconnection, no intoxication, no meat-eating and no\nga m bling. These are the four minimum regu�ations\nfor the execution of any yoga system. And in this\n\nuge who can refrain from these activities? We have to\nlest ourselves accordingly to ascertain our success in\nyoga execution.\n\n", "1972_Perfection_of_Yoga_2008_Original#p0032": "30\n\nThe Perfection of Yoga\nyogi yunfita satatam\niitmiinarh rahasi sthita�\nekiiki yata-cittiitmii\nniraSir aparigraha�\n\n\"A transcendentalist should always try to concentrate his mind on the Supreme Self; he should live\nalone in a secluded place and should always care­\n\nfully control his mind. He should be free from desires and feelings of possessiveness.\" (Bg. 6.1 0) From\n\nthis verse we can understand that it is the duty of\n\nthe yogi to always remain alone. Meditational yoga\ncannot\n\nbe\n\nperformed\n\nin\n\nan\n\nassembly,\n\nat\n\nleast\n\nnot according to Bhagavad-gitii. It is not possible to\nconcentrate the mind in the meditational system\nupon the Supersoul except in a secluded place. In\nIndia, there are still many yogis who assemble at the\nKumba Mela. Generally they are in seclusion, but on\nrare occasions they come to attend special functions.\nIn India there are still thousands of yogis and sages,\nand every twelve years or so they meet in particular\nholy places-Allahabad, etc.-just as in America they\nhave businessmen's conventions. The yogi, in addition to living in a secluded place, should also be free\nfrom desires and should not think that he is performing yoga to achieve some material powers. Nor\nshould he accept gifts or favors from people. If he is\nproperly executing this meditational yoga, he stays\nalone in the jungles, forests or mountains and avoids\nsociety altogether. At all times he must be convinced for whom he has become a yogi. He does not\nconsider\n\nhimself\n\nalone\n\nbecause at all times the\n\nParamatma-Supersoul-is with him. From this we\n\n", "1972_Perfection_of_Yoga_2008_Original#p0033": "Yoga as Body and Mind Control\n\n31\n\n1:an see that in modern civilization it is indeed very\n\ndifficult to execute this meditational form of yoga\n\nproperly. Contemporary civilization in this age of\n\nKuli has actually made it impossible for us to be\n\nalone, to be desireless and to be possessionless.\n\nThe method of executing meditational yoga is\n\nfurLher explained in considerable detail by Krt?Qa to\n\nArjuna. Srf Krt?qa says:\n\nsucau dese pratifithapya\nsthiram iisanam iitmana{l.\nniity-ucchritarh niitinicarh\ncailiijina-kus o ttaram\ntatraikiigrarh mana{!. krtvii\nyata-cittendriya-kriya[l.\nupavisyiisane yunjyiid\nyogam iitma-visuddhaye\n\"To practice yoga, one should go to a secluded place\n\nund should lay kusa grass on the ground and then\n\neover it with a deerskin and a soft doth. The seat\n\n�hould neither be too high nor too low and should\n\nbe situated in a sacred place. The yogi should then\n\nHit on it very firmly and should practice yoga by\n;ontrolling the mind and the senses, purifying the\n\nheart and fixing the mind on one point.\" (Bg. 6.\n\nI J -12) Generally yogis sit on tigerskin or deerskin\n\nLecause reptiles will not crawl on such skins to\n\ndisturb their meditations. It seems that in God's\noreation there is a use for everything. Every grass\n\nand herb has its use and serves some function,\n\nalthough we may not know what it is. So in Bhagavad­\n\ngitii Kr�qa has made some provision whereby the\n\n", "1972_Perfection_of_Yoga_2008_Original#p0034": "32\n\nThe Perfection of Yoga\n\nyogi doesn't have to worry about snakes. Having\nacquired a good sitting place in a secluded environ­\n\nment, the yogi hegins to purify the atma- body,\n\nmind and soul. The yogi should not think, \"Now I\n\nwill try to achieve some wonderful powers.\" Some­\n\ntimes yogis do attain certain siddhis or powers, hut\n\nthese are not the purpose of yoga, and real yogis do\n\nnot exhibit them. The real yogi thinks, \"I am now\ncontaminated by this material atmosphere, so now\n\nI must purify myself.\"\n\nan�\nWe c an quic kly see that c ontrolling the mind and\ncannot1\ncannot\nbody is not suc h an easy thing and that we\ncontrol them as easily as we can go to the store and\n\npurchase something. But Kr�l)a indicates that these\n\n' rules can be easily followed when we are in Kr�l)a\nconsciOusness.\n\nOf course everyone is motivated by sex life, hut\n\nsex life is not actually discouraged. We have this\n\nmaterial body, and as long as we have it, sex desire\n\nwill be there. Similarly, as long as we have the body,\n\nwe must eat to maintain it, and we must sleep in\n\norder to give it rest. We cannot expect to negate\n\nthese activities, hut the Vedic literatures do give\n\nus guidelines for regulation in eating, sleeping, mating,\n\netc. If we at all expect success in the yoga system,\n\nwe cannot allow our unbridled senses to take us\n\ndown the paths of sense objects; therefore guide­\n\nlines are set up. Lord Sri KJ;�l)a is advising that the\n\nmind can be controlled through regulation. If we do\nnot regulate our activities, our mind will be more\n\nand more agitated. It is not that activities are to be\n\nstopped, hut regulated by the mind always engaged\n\n", "1972_Perfection_of_Yoga_2008_Original#p0035": "Yoga as Body and Mind Control\nin\n\n33\n\nKr�qa consciousness. Being always engaged in\n\nHorne activity connected with Kr�qa is actual samiidhi.\nII. is not that when one is in samiidhi he doesn't eat,\nwork, sleep or enjoy himself in any way. Rather,\n.�amiidhi can be defined as executing regulated activi­\n\nLies while absorbed in the thought of Kr�qa.\nasamyatiitmanii yogo\ndu§priipa iti me mati�\nvasyiitmanii tu yatatii\nsakyo 'viiptum upayata[l\n\"For one whose mind is unbridled,\" Kr�qa further\nsays, \"self-realization is difficult work.\" (Bg.6.36 )\nAnyone knows that an unbridled horse is dangerous\n\nLo ride. He can go in any direction at any speed, and\nhjs rider is likely to come to some harm. Insofar as\nthe mind is unbridled, Kp�qa agrees with Arjuna that\nthe yoga system is very difficult work indeed. \"But,\"\nKr�qa adds, \"he whose mind is controlled and strives\nby right means is assured of success. That is My\njudgement.\" (Bg. 6.36) What is meant by \"strives by\n\nr ight means\"? One has to try to follow the four\nbasic regulative principles as mentioned and execute\nhis activities absorbed in Kr�qa consciousness.\nIf one wants to engage in yoga at home, then he\nhas to make certain that his other engagements are\nmoderate. He cannot spend long hours of the day\nworking hard to simply earn a livelihood. One should\nwork very moderately, eat very moderately, gratify\nhis senses very moderately and keep his life as free\nfrom anxiety as possible. In this way practice of yoga\nmay be successful.\n\n", "1972_Perfection_of_Yoga_2008_Original#p0036": "34\n\nThe Perfection of Yoga\n\nWhat is the sign by which we can tell that one has\nattained perfection in yoga? K,r�l).a indicates that one\nis situated in yoga when his consciousness is completely under his control.\nyadii viniyatam cittam\nIitman y eviivati�thate\nni�prha� sarva-kiimebhyo\nyukta ity ucyate tadii\n\"When the yogi, by practice of yoga, disciplines his\nmental activities and becomes situated in Transcendence-devoid of all material desires-he is said to\nhave attained yoga.\" (Bg.6.18) One who has attained\nyoga is not dependent on the dictations of his mind;\nrather, the mind comes under his control. Nor is the\nmind put out or extinguished, for it is the business\nof the yogi to think of Kr�lJ.a or Vi�l).U always. The\nyogi cannot allow his mind to go out. This may\nsound very difficult, but it is possible in K.r�.pa consciousness. When one is always engaged in K.r�.pa\nconsciousness, in the service of Kr�Qa, then how is it\npossible for the mind to wander away from Kr�Qa?\nIn the service of K,r�.pa, the mind is automatically\ncontrolled.\nNor should the yogi have any desire for material\nsense gratification. If one is in Kr�Qa consciousness,\nhe has no desire other than Kr�Qa. It is not possible\nto become desireless. The desire for sense gratification must be overcome by the process of purification, but desire for Kr�l).a should be cultivated. It is\nsimply that we have to transfer the desire. There 1s\nno question of killing desire, for desire is the constant\n\n", "1972_Perfection_of_Yoga_2008_Original#p0037": "Yoga as Body and Mind Control\n\n35\n\ncompanion of the living entity. KI;�qa consciousness\n\nis the process by which one purifies his desires;\ninstead of desiring so many things for sense gratifi­\n\ncation, one simply desires things for the service of\n\nJI)a informs Arjuna that the\nduality of distress and happiness is due to the body\nalone. It's like a skin disease, or skin itch. Just because there is itching, one should not be mad after\nit to scratch it. We should not go mad or give up our\nduty just because mosquitoes bite us. There are so\nmany dualities one has to tolerate, but if the mind\nis fixed in K{$I)a consciousness, all these dualities\nwill seem insignificant.\n45\n\n", "1972_Perfection_of_Yoga_2008_Original#p0048": "46\n\nThe Perfection of Yoga\n\nHow is it one can tolerate such dualities?\n\njfiana-vijTiana-trptatmii\nku,tastho vijitendriya�\nyukta ity ucyate yogT\nsama-lo§ tasma-kafica'!a�\n\"\n\n·\n\nA person is said to be established in self-realization\n\nand is called a yogT (or mystic) when he is fully\nsatisfied by virtue of acquired knowledge and realization. Such a person is situated in transcendence\nand is self-controlled. He sees everything-whether\nit be pebbles, stones or gold-as the same.\" (Bg. 6.8)\nJ;iiina means theoretical knowledge, and vijiiiina\nrefers to practical knowledge. For instance, a science\nstudent has to study theoretical scientific conceptions as well as applied science. Theoretical knowledge alone will not help. One has to be able to also\napply this knowledge. Similarly, in yoga one should\nhave not only theoretical knowledge but practical\nknowledge. Simply understanding \"I am not this\nbody\" and at the same time acting in a nonsensical\nway will not help. There are so many societies where\nthe members seriously discuss Vedanta philosophy\nwhile smoking and drinking and enjoying a sensual\nlife. It will not help if one only has knowledge\ntheoretically. This knowledge must be demonstrated.\nOne who truly understands \"I am not this body\"\nwill actually reduce his bodily necessities to a minimum. When one increases the demands of the body\nwhile thinking \"I am not this body,\" then of what\nuse is that knowledge? A person can only be satisfied\nwhen there is jiiiina and vijiiiina side by side.\n\n.,1\n\n", "1972_Perfection_of_Yoga_2008_Original#p0049": "Yoga as Freedom from Duality and Designation 4 7\nWhen a person is situated on the practical level of\nspiritual realization, it should be understood he is\nactually situated in yoga. It is not that one should\ncontinue to attend yoga classes and yet remain the\nsame throughout his life; there must be practical\nrealization. And what is the sign of that practical\nrealization? The mind will be calm and quiet and no\nlonger agitated by the attraction of the material\nworld. Thus self-controlled, one is not attracted by\nthe material glitter, and he sees everything-pebbles,\nstones or gold-as the same. In the material civilization, so much paraphernalia is produced just to\nsatisfy the senses. These things are produced under\nthe banner of material advancement. He who is\nsituated in yoga sees such paraphernalia as just so\nmuch rubbish in the street. Moreover:\nsuhrn-mitrary-udasTnamadh yas tha-dve�ya-bandhu�u\nsadhu�v api ca pape�u'\nsama-buddhir visi�yate\n\n\"A person is said to be still further advanced when\nhe regard8 all-the honest well-wisher, friends and\nenemies, the envious, the pious, the sinner and those\nwho are indifferent and impartial-with an equal\nmind.\" (Bg. 6.9) There are different kinds of friends.\nThere is suhrt, who is by nature a well-wisher and is\nalways desiring one's welfare. Mitra refers to an\n\nI\n\nordinary friend, and udasTna is one who is neutral.\nIn this material world someone may be my wellwisher,\n\nfriend or neither friend nor enemy but\n\nneutral. Someone else may serve as a mediator\n\n", "1972_Perfection_of_Yoga_2008_Original#p0050": "48\n\nThe Perfection of Yoga\n\nbetween me and my enemies, and in this verse he is\n\ncalled madhyastha. One may also see someone as\npious and another as sinful according to his own\ncalculations. But when he is situated in transcendence, all of these-friends, enemies or whatevercease to exist. When one becomes actually learned,\nhe does not see any enemy or any friend because in\nactuality \"n� one is my enemy, no one is my friend,\nno one is my father, no one is my mother, etc.\" We\nare all simply liVing entities playing on a stage in the\ndress of father, mother, children, friend, enemy,\nsinner and saint, etc. It is like a great drama with so\nmany characters playing their parts. However, on the\nstage a person may be an enemy or whatever, but\noff the stage all the actors are friends. Similarly, with\nthese bodies we are playing on the stage of material\nnature, and we attach so many designations to one\nanother. I may be thinking, \"This is my son,\" but in\nactuality I cannot beget any son. It is not possible.\nAt the utmost I can only beget a body. It is not\nwithin any man's power to beget a living entity.\nMerely by sexual intercourse a living entity cannot\n\nbe begotten. The living entity must be placed in the\nemulsification of secretions. This is the verdict of\n\nSrimad-Bhiigavatam. Thus all the multifarious rela­\n\ntionships between bodies are just so much stage play.\nOne who is actually realized and has actually attained\n\nyoga no longer sees these bodily distinctions.\n\n", "1972_Perfection_of_Yoga_2008_Original#p0051": "7\nTheFate Of\nThe Unsuccessful Yogi\n\nIt is not thatBhagavad-gitii rejects the meditational\n\nyoga process; it recognizes it as a bona fide method,\n\nbut it further indicates that it is not possible in this\n\nage.\n\nThus the\n\nsubject in\n\nthe Sixth Chapter of\n\nBhagavad-gitii is quickly dropped by Sri KnnJa and\nArjuna. Arjuna next asks:\n\nayati[t sraddhayopeto\nyogiic calita-miiJ!asa[t\napriipya yoga-sarhsiddhirh\nkiirh gatirh k[§J!a gacchati\n\"What is the destination of the man of faith who\n\ndoes not persevere, who in the beginning takes to\n\nthe process of self-realization but who later desists\n\ndue to worldly-mindedness and thus does not attain\n\nperfection in mysticism?\" (Bg. 6.37) In other words,\nhe is asking what becomes of the unsuccessful yogi,\n\nor the person who attempts to perform yoga but\n\nsomehow desists and does not succeed. It is some­\n\nthing like a student who does not get his degree\n\nbecause he drops out of school. Elsewhere in the\n\nGitii, Sri Kr�11a points out to Arjuna that out of many\n\nmen few strive for perfection, and out of those who\n\nstrive for perfection, only a few succeed. So Arjuna\nis inquiring after the vast number of failures. Even\n\nif a man has faith and strives for perfection in the\n\nyoga system, Arjuna points out that he may not\n\nattain this perfection due to \"worldly-mindedness.\"\n\n49\n\n", "1972_Perfection_of_Yoga_2008_Original#p0052": "\"\n\n50\n\nThe Perfection of Yoga\n\nkaccin nobhaya-vibhrafotas\nchinniibhram iva nasyati\napratifotho mahii-biiho\nvimii-{lho briihma�;w� pathi\n\"0 mighty-armed Kr�I)a,\" Arjuna continues, \"does\n\nnot such a man, being deviated from the path of\nTranscendence, perish like a riven cloud, with no\n\nposition in any sphere?\" (Bg. 6.38) When a cloud is\n\ntorn apart by the wind, it does not mend back\n\ntogether again.\n\netan me sarhsayarh k[§rta\nchettum arhasy ase§ata�\ntvad-anya� sarhsayasyiisya\nchettii na hy upapadyate\n\"This is my doubt 0 Kr�I)a, and I ask You to dispel\n\nit completely. But for Yourself, no one is to be found\n\nwho can destroy this doubt.\" (Bg.\n\n6.39) Arjuna is\n\nasking this question about the fate of the unsuccess­\n\nful yogT so that in the future people would not be\n\ndiscouraged. By a yogT, Arjuna is referring to the\nhatha-yogT, jniina-yogT, and bhakti-yogf; it is not\nthat meditation is the only form of yoga. The medi­\n\ntator, the philosopher and the devotee are all to be\n\nconsidered yogis. Arjuna is questioning for all those\nwho are attempting to become successful transcen­\n\ndentalists. And how does Sri Kr�I)a answer him?\nsri bhagaviin uviica\n\npiirtha naiveha niimutra\nviniisas tasya vidyate\nna hi kalyaf!11-krt kascid\ndurgatirh tata gacchati\n\n", "1972_Perfection_of_Yoga_2008_Original#p0053": "The Fate of the Unsuccessful Yogi\n\n51\n\nHere, as in many other places throughout the G\"itii,\n\nSri Kr�:t;J.a is referred to as Bhagavan. This is another\n\nof the Lord's innumerable names. Bhagavan indicates\n\nthat Kr�:t;J.a is the proprietor of six opulences: He\npossesses all beauty, all wealth, all power, all fame,\n\nall knowledge and all renunciation. Living entities\npartake of these opulences in finite degrees. One may\n\nbe famous in a family, in a town, in a country or on\n\none planet, but no one is famous throughout the\n\ncreation as is Sri Krsna. The leaders of the world\n- .\nmay be famous for � few years only, but Lord Sri\nKr�:t;J.a appeared 5,000 years ago and is still being\n\nworshiped. So one who possesses all six of these opu­\n\nlences in completeness is considered to be God. In\n\nBhagavad-g\"itii Kr�:t;J.a speaks to Arjuna as the Supreme\n\nPersonality of Godhead, and as such it is to be under­\n\nstood that He has complete knowledge. Bhagavad­\n\ngitii was imparted to the sun god and to Arjuna by\nKr;;Qa, but nowhere is it mentioned that Bhagavadgitii was imparted to Krg1a. Why? Complete knowl­\n\nedge means that He knows everything that is to be\nknown. This is an attribute of God alone. Being\n\nthat Kr�.t;la knows everything, Arjuna is putting this\n\nquestion to Him about the fate of the unsuccessful\n\nyogi. There is no possibility for Arjuna to research\nthe truth. He simply has to receive the truth from\n\nthe complete source, and this is the system of disciplic succession. Krs!J.a is complete, and the knowledge\n\nthat comes from Krs!J.a is also complete. If Arjuna\n\nreceives this complete knowledge and we receive it\n\nfrom Arjuna as it was spoken to him, then we also\nreceive complete knowledge. And what is this knowl­\n\nedge?\n\n\"The Blessed Lord said:\n\nSon of Prtha, a\n\n", "1972_Perfection_of_Yoga_2008_Original#p0054": "The Perfection of Yoga\n\n52\n\ntranscendentalist engaged in auspicious activities does\nnot meet with destruction either in this world or in\n\nthe\n\nspiritual\n\nworld;\n\none\n\nwho\n\ndoes\n\ngood,\n\nMy\n\nfriend, is never overcome by evil.\" (Bg. 6 .40) Here\nKp�qa indicates that the very striving for yoga per­\n\nfection is a most auspicious attempt. When one\n\nattempts something so auspicious, he is never degraded.\n\nActually Arjuna is asking a very appropriate and\n\nintelligent question. It is not unusual for one to\n\nfall down from the platform of devotional service.\nSometimes\n\na\n\nneophyte devotee does not keep the\n\nrules and regulations. Sometimes he yields to in­\n\ntoxication or is trapped by some feminine attrac­\n\ntions. These are impediments on the path of yoga\nperfection.\n\nBut\n\nSri Knn;w gives\n\nan\n\nencouraging\n\nanswer, for He tells Arjuna that even if one sincere­\n\nly cultivates only 1% worth of spiritual knowledge,\n\nhe will never fall down into the material whirlpool.\n\nThat is due to the sincerity of his effort. It should\nalways he understood that we are weak and that the\n\nmaterial energy is very strong. To adopt spiritual life\n\nis more or less to declare war against the material\n\nenergy. The material energy is trying to entrap the\nconditioned soul as much as possible, and when the\n\nconditioned soul tries to get out of her clutches by\n\nspiritual advancement of knowledge, material na­\n\nture becomes more stringent and vigorous in her\n\nefforts to test how much the aspiring spiritualist is\nsincere. The material energy, or maya, will then\n\noffer more allurements.\n\nIn this regard, there is the story of V isvamitra\n\n", "1972_Perfection_of_Yoga_2008_Original#p0055": "53\n\nThe Fate of the Unsuccessful Yogi\n\nMuni, a great king, a k�atriya, who renounced his\n\nkingdom and took to the yoga process in order to\n\nbecome more spiritually advanced. At that time the\nmeditational yoga process was possible to execute.\nVisvamitra Muni meditated so intently that Indra,\n\nthe King of heaven, noticed him and thought, \"This\nman is trying to occupy my post.\" The heavenly\nplanets are also material, and there is competitionno\n\nbusinessman\n\nwants\n\nanother\n\nbusinessman\n\nto\n\nexceed him. Fearing that Visvamitra Muni would\n\nactually depose him, Indra sent one heavenly society\n\ngirl, named Menaka, to allure him sexually. Menaka\n\nwas naturally very beautiful, and she was intent on\n\ndisrupting the muni's meditations. Indeed, he became\n\naware of her feminine presence upon hearing the\n\nsound of her bangles, and he immediately looked up\n\nfrom his meditation, saw her, and became captivated\n\nby her beauty. As a result, the beautiful girl Sakuntala\n\nwas born by their conjugation. When Sakuntala\nwas born, Visvamitra lamented. \"Oh I was just try­\n\ning to cultivate spiritual knowledge, and again I have\nbeen entrapped.\" He was about to flee when Menaka\n\nbrought his\n\nbeautiful daughter\n\nbefore\n\nhim and\n\nchastised him. Despite her pleading, Visvamitra resolved to leave anyway.\n\nThus there is every chance of failure on the yogic\n\npath when a great sage like Visvamitra Muni falls\ndown due to material allurement. Although the\n\nmuni fell for the time being, he again resolved to go\n\non with the yoga process, and this should be our\nresolve. Kr�Qa informs us that such failures should\n\nnot be cause for despair. There is the famous proverb\n\n", "1972_Perfection_of_Yoga_2008_Original#p0056": "54\n\nThe Perfection of Yoga\n\nthat ','Failure is the pillar of success.\" In the spiritual\n\nlife especially, failure is not discouraging. Kr�f.la very\n\nclearly states that even if there is failure, there is no\n\nloss either in this world or in the next. One who\n\ntakes to this auspicious line of spiritual culture is\nnever completely vanquished.\n\n·\n\nNow what actually happens to the unsuccessful\n\nspiritualist? Sri Kr�Qa specifically explains:\n\nprapya purtya-krtam lokan\nu�itva sasvatl(t sama�\nsucTnam sri:matam gehe\nyoga-bhra� to 'bhijayate\nathava yoginam eva\nkule bhavati dhzmatam\netaddhi durlabhataram\nloke janma yad l:drsam\n\"The unsuccessful yogi:, after many, many years of\nenjoyment on the planets of the pious living entities,\n\nis born into a family of righteous people, or into a\n\nfamily of rich aristocracy. Or he takes his birth in a\nfamily of transcendentalists who are surely great in\n\nwisdom. Verily, such a birth is rare in this world.\"\n\n(Bg. 6.41-42) There are many planets in the universe,\n\nand on the higher planets there are greater comforts,\n\nthe duration of life is longer, and the inhabitants are\n\nmore religious and godly. Since it is said that six\n\nmonths on earth is equal to one day on the higher\nplanets, the unsuccessful yogi stays on these higher\n\nplanets\n\nfor many, many years. Vedic literatures\n\ndescribe their lifetimes as lasting 10,000 years. So\n\neven if one is a failure, he is promoted to these high-\n\n�\n\n", "1972_Perfection_of_Yoga_2008_Original#p0057": "The Fate of the Unsuecessful Yogi\n\n55\n\ner planets. But one cannot remain there perpetually.\nWhen the fruits or the results of one's pious activities expire, he has to return to earth. Yet even upon\nreturning to this planet, the unsuccessful yogi meets\nwith fortunate circumstances, for he takes his birth\neither in a very rich family or a pious one.\n\nGenerally, according to the law of karma, if one\n\nenacts pious deeds, he .is awarded in the next life by\nbirth into a very aristocratic family, or into a very\nwealthy family, or he becomes a great scholar, or he\nis born very beautiful. In any case, those who sincere­\n\nly begin spiritual life are guaranteed human birth in\nthe next life-not only human birth, but birth into\neither a very pious or a very wealthy family. Thus one\nwith such a good birth should understand that his fortune is due to his previous pious activities and to God's\ngrace. These facilities are given by the Lord, who is\nalways willing to give us the means to attain Him.\nKn;Qa simply wants to see that we are sincere. In the\n\nSnmad-Bhiigavatam it is stated that every particular\nperson has his own duty in life, regardless of his\nposition and regardless of his society. If, however, he\ngives up his prescribed duty and somehow-either out\nof sentiment or association or craziness or whatevertakes shelter of Kn;Qa, and if, due to his immaturity, he falls from the devotional path, still there is no\nloss for him. On the other hand, if a person executes\nhis duties perfectly but does not approach God, then\nwhat does he earn? His life is indeed without benefit.\nBut a person who has approached Kn1Qa is better\nsituated, even though he may fall down from the\nyogic platform.\n\n", "1972_Perfection_of_Yoga_2008_Original#p0058": "56\n\nThe Perfection of Yoga\n\nKnn)a further indicates that of all good families\nto be born into-families of successful merchants or\nphilosophers or meditators-the best is the family of\nyogzs. One who takes birth in a very rich family may\nbe misled. It is normal for a man who is given great\nriches to try to enjoy those riches; thus rich men's\nsons often become drunkards or prostitute hunters.\nSimilarly, one who takes birth in a pious family or in\na brahminical family often becomes very puffed up\nand proud, thinking, \"I am a briihma1Ja; I am a pious\nman.\" There is chance of degradation in both rich\nand pious families, but one who takes birth in a\nfamily of yogzs or of devotees has a much better\nchance of cultivating again that spiritual life from\nwhich he has fallen. Kr�oa tells Arjuna:\ntatra tam buddhi-samyogam\nlabhate paurva-dehikam\nyatate ca tato bhiiya�\nsamsiddhau kuru-nandana\n\"On taking such a birth, he again revives the divine\nconsciousness of his previous life, and he tries to\nmake further progress in order to achieve complete\nsuccess, 0 son of Kuru.\" (Bg. 6.43)\nBeing born in a family of those who execute yoga\nor devotional service, one remembers his spiritual\nactivities executed in his previous life. Any one who\ntakes to KJ;�;>Qa consciousness seriously is not an\nordinary person; he must have taken to the same\nprocess in his previous life. Why is this?\npiirviibhyiisena tenaiva\nhriyate hy avaso 'pi sa�\n\n", "1972_Perfection_of_Yoga_2008_Original#p0059": "The Fate of the Unsuccessful Yogi\n\n57\n\njipiasur api yogasya\nsabda-brahmativartate\n\"By virtue of the divine consciousness of his previous life, he automatically becomes attracted to the\nyogic principles-even without seeking them.\" (Bg.\n6.44) In the material world, we have experience\nthat we do not carry our assets from one life to\nanother. I may have millions of dollars in the bank,\nbut as soon as my body is finished, my bank balance\nis also. At death, the bank balance does not go with\nme; it remains in the bank to be enjoyed by somebody else. This is not the case with spiritual culture.\nEven if one enacts a very small amount on the spiritual platform, he takes that with him to his next\nlife, and he picks up again from that point.\nWhen one picks up this knowledge that was interrupted, he should know that he should now finish\nthe balance and complete the yogic process. One\nshould not take the chance of finishing up the process\nin another birth but should resolve to finish it in\nthis life. We should be determined in this way:\n\"Somehow or other in my last life, I did not finish\nmy spiritual cultivation. Now Kr�oa has given me\nanother opportunity, so let me finish it up in this\nlife.\" Thus after leaving this body one will not again\ntake birth in this material world where birth, old age,\ndisease and death are omnipresent, but will return\nto Kr�oa. One who takes shelter under the lotus\nfeet of Kr�oa sees this material world simply as a\nplace of danger. For one who takes to spiritual\nculture, this material world is actually unfit. Srimate\nBhaktisiddh�mta Sarasvati used to say, \"This place is\n\n", "1972_Perfection_of_Yoga_2008_Original#p0060": "f''R\n\n58\n\nThe Perfection of Yoga\n\nnot fit for a gentleman.\" Once one has approached\nKr�f.la and has attempted to make spiritual progress,\n\nKr�Qa, who is situated within the heart, begins to\n\ngive directions. In the Grtii, Sri Kr�J.la says that for\n\none who wants to remember Him, He gives remem­\n\nbrance, and for one who wants to forget Him, He\nallows him to forget.\n\n", "1972_Perfection_of_Yoga_2008_Original#p0061": "8\nThe Perfection Of Yoga\nIt is a fact therefore that in the progress of the\nliving entity toward the perfection of yoga, birth in\na family of yogis or devotees is a great boon, for such\na birth gives on� a special impetus.\n\nprayatnG:d yatamanas tu\nyogi sarhsuddha-kilbi�al;t\naneka-jan ma-sarhsiddhas\ntato yati pararh gatim\n\"But when the\n\nyogi engages himself with sincere\n\nendeavor in making further progress, being washed\nof all contaminations, then ultimately, after many,\nmany births of practice, he attains the supreme\ngoal.\" (Bg. 6.45) When one is finally freed from all\ncontaminations, he attains the supreme perfection of\nthe\n\nyoga system-Kr�Qa consciousness. Absorption\n\nin Kr�Q.a is the perfect stage, as Kr�Qa Himself confirms:\n\nbahunarh janmanam ante\njiianavan marh prapadyate\nvasudevaJ:t sarvam iti\nsa mahatma sudurlabhal;t\n\n\"After many births and deaths, he who is actually in\nknowledge surrenders unto Me, knowing Me to be\nthe cause of all causes and all that is. Such a great\nsoul is very rare.\" (Bg. 7.19) Thus after many lifetimes of executing pious activities, when one be-\n\n59\n\n", "1972_Perfection_of_Yoga_2008_Original#p0062": "60\n\nThe Perfection of Yoga\n\ncomes freed from all contaminations arising from\nillusory dualities, he engages in the transcendental\n\nservice of the Lord. Sri KreQ.a concludes His discourse\non this subject in this way:\n\nyogmam apt sarve�am\nmad-gateniintariitmanii\nsraddhiiviin bhajate yo miim\nsa me yuktatamo mata�\n\"And of all yogis, he who always abides in Me with.\ngreat faith, worshiping Me in transcendental loving\n\nservice, is most intimately united with Me in yoga\nand is the highest of all.\" (Bg. 6.4 7)\n\nIt therefore follows that the culmination of all\n\nyogas lies in bhakti-yoga, the rendering of devotional\nservice unto Kre!J.a. Actually, all of the yogas deline­\n\nated in Bhagavad-gitii end on this note, for KreQ.a is\n\nthe ultimate destination of all the yoga systems.\n\nFrom the beginning of karma-yoga to the end of\n\nbhakti-yoga is a long way to self-realization. Karma­\n\nyoga, without fruitive results, is the beginning of\n\nthis path. When karma-yoga increases in knowledge\n\nand renunciation, the stage is called jiiiina-yoga, or\n\nthe yoga of knowledge. When jiiiina-yoga increases\n\nin meditation on the Supersoul by different physical\n\nprocesses, and the mind is on Him, it is called\n\n�tiinga-yoga. And, when one surpasses a�tiinga-yoga\n\nand comes to worship the Supreme Personality of\nGodhead Kr�qa, that is called bhakti-yoga, the cul­\n\nmination.\n\nFactually,\n\nbhakti-yoga\n\nis the ultimate\n\ngoal, but to analyze bhakti-yoga minutely one has to\n\nunderstand the other processes. The yogi who is\n\n", "1972_Perfection_of_Yoga_2008_Original#p0063": "'\n\n61\n\nThe Perfection of Yoga\n\nprogressive is therefore on the true path to eternal\n\ngood fortune. One who sticks to a particular point\n\nand does not make further progress is called by that\n\nparticular\n\nname kar m a y ogi,\n-\n\n-\n\njiiiina-yogT,\n\ndhyana­\n\nyogl:, riijii-yogl:, hatha-yogT, etc.-but if one is fortunate enough to come to the point of bhakti-yoga,\n\nKnn:ta consciousness, it is to be understood that he\n\nhas surpassed all the other yoga systems.\n\nKf�Q.a consciousness is the last link in the yogic\n\nchain, the link that binds us to the Supreme Person,\n\nLord Sri Kf�Q.a. Without this final link, the chain is\n\npractically useless. Those who are truly interested in\n\nthe perfection of the yoga process should immediate­\n\nly take to Kf�Q.a consciousness by chanting Hare\n\nKf�Q.a, understanding Bhagavad-gi:tii, and rendering\n\nservice to Kf�Qa through this Society for Kf�Qa Con­\n\nsciousness and thereby surpass all other systems and\n\nattain the ultimate goal of all yoga-love of Kr�o.a.\n\n", "1972_Perfection_of_Yoga_2008_Original#p0064": "Complete Edition\n\nBHAGAVAD-GITA AS IT IS\nThe International Society for Krishna Consciousness is\npleased\n\nto announce\n\nthe\n\npublication by the Macmillan\n\nCompany of the long-awaited Complete Edition of Bhagavad­\n\nfita As It Is. This most basic and essential of all spiritual texts\nis now available in one complete, authoritative, beautifully\n\nillustrated 1,000-page volume. Bhagavad-fifa has long been\nappreciated as a scriptural literature of sublime importance\n\nby thoughtful men throughout the world, for its ei ghteen\nchapters shower upon man the immortal nectar of the wisdom\nof the Absolute. In Bhagavad-fita As It Is, the message of\n\nthis timeless classic is now transmitted in its purity and\nfullness. By reading this book, one can attain the perfection\nof human life.\n1,000 pages, 44 full-color reproductions\nhardcover $10.95, paperback $4.9�\n\n", "1972_Perfection_of_Yoga_2008_Original#p0065": "Srtmad-Bhagavatam\n\nNever before has this sublime \";T,