Yoga for the Modern Age

Vaisnava Kirtanyas

…the bhakti-yoga system is recommended for everyone. Without training or education, one can automatically participate in bhakti-yoga. Even a small child can clap at kīrtana. Therefore Lord Caitanya Mahāprabhu has proclaimed bhakti-yoga the only system practical for this age.

harer nāma harer nāma
harer nāmaiva kevalam
kalau nāsty eva nāsty eva
nāsty eva gatir anyathā

[Adi 17.21]

“In this age of quarrel and hypocrisy the only means of deliverance is chanting the holy name of the Lord. There is no other way. There is no other way. There is no other way.”

Chanting is very simple, and one will feel the results immediately. Pratyakṣāvagamaṁ dharmyam. If we attempt to practice other yoga systems, we will remain in darkness; we will not know whether or not we are making progress. In bhakti-yoga, one can understand, “Yes, now I am making progress.” This is the only yoga system by which one can quickly attain self-realization and liberation in this life. One doesn’t have to wait for another lifetime. (The Path of Perfection, Chapter Seven)

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The Culmination of Yoga Practices

Syamasundara

“Of all yogis, he who abides in Me with great faith is the highest of all.”

It is by great fortune that one comes to Kṛṣṇa consciousness on the path of bhakti-yoga to become well situated according to the Vedic direction. The ideal yogī concentrates his attention on Kṛṣṇa, who is called Śyāmasundara, who is as beautifully colored as a cloud, whose lotus-like face is as effulgent as the sun, whose dress is brilliant with jewels and whose body is flower garlanded. Illuminating all sides is His gorgeous luster, which is called the brahmajyoti. He incarnates in different forms such as Rāma, Nṛsiṁha, Varāha and Kṛṣṇa, the Supreme Personality of Godhead, and He descends like a human being, as the son of Mother Yaśodā, and He is known as Kṛṣṇa, Govinda and Vāsudeva. He is the perfect child, husband, friend and master, and He is full with all opulences and transcendental qualities. If one remains fully conscious of these features of the Lord, he is called the highest yogī. (from purport to Bg. 6.47)

This is more or less a continuation of yesterdays post Freedom From All Miseries as it is the last verse in the Chapter 6, entitled; “Sankhya-yoga”. This is one of the very best verses and purports in the Bhagavad-gita for study if one is an aspiring yogi…

…The culmination of all kinds of yoga practices lies in bhakti-yoga. All other yogas are but means to come to the point of bhakti in bhakti-yoga. Yoga actually means bhakti-yoga; all other yogas are progressions toward the destination of bhakti-yoga. From the beginning of karma-yoga to the end of bhakti-yoga is a long way to self-realization. Karma-yoga, without fruitive results, is the beginning of this path. When karma-yoga increases in knowledge and renunciation, the stage is called jñāna-yoga. When jñāna-yoga increases in meditation on the Supersoul by different physical processes, and the mind is on Him, it is called aṣṭāṅga-yoga. And, when one surpasses the aṣṭāṅga-yoga and comes to the point of the Supreme Personality of Godhead Kṛṣṇa, it is called bhakti-yoga, the culmination. Factually, bhakti-yoga is the ultimate goal, but to analyze bhakti-yoga minutely one has to understand these other yogas. The yogī who is progressive is therefore on the true path of eternal good fortune. (from purport to Bg. 6.47)

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Freedom From All Miseries

sun-salutation1

This morning my body was stiff when I woke from sleep, as I have been working rather hard lately, and I thought that I would do my morning Yoga out on the deck as the Sun was rising. Going through all the different asanas, my mind was thinking about the actual meaning of the word yoga (union with God). So after my shower I opened the Bhagavad-gita As It Is and read chapter six entitled “Sankhya-yoga”.

I guess you could say I felt some pleasure while performing my hatha-yoga asanas, as the stiffness left my body and blood circulation returned, and then from my reading I could understand that this was understandable and acceptable.

…There is an acceptance of transcendental pleasure in the Patañjali system, but the monists do not accept this transcendental pleasure out of fear of jeopardizing the theory of oneness. The duality of knowledge and knower is not accepted by the nondualist, but in this verse transcendental pleasure—realized through transcendental senses—is accepted. And this is corroborated by the Patañjali Muni, the famous exponent of the yoga system. The great sage declares in his Yoga-sūtras: puruṣārtha-śūnyānāṁ guṇānāṁ pratiprasavaḥ kaivalyaṁ svarūpa-pratiṣṭhā vā citi-śaktir iti.

This citi-śakti, or internal potency, is transcendental. Puruṣārtha means material religiosity, economic development, sense gratification and, at the end, the attempt to become one with the Supreme. This “oneness with the Supreme” is called kaivalyam by the monist. But according to Patañjali, this kaivalyam is an internal, or transcendental, potency by which the living entity becomes aware of his constitutional position. In the words of Lord Caitanya, this state of affairs is called ceto-darpaṇa-mārjanam, or clearance of the impure mirror of the mind. This “clearance” is actually liberation, or bhava-mahādāvāgni-nirvāpaṇam. The theory of nirvāṇa—also preliminary—corresponds with this principle. In the Bhāgavatam this is called svarūpeṇa vyavasthitiḥ. The Bhagavad-gītā also confirms this situation in this verse. (from purport to Bg. 6.20-23)

Maybe I just use the philosophy to justify my enjoyment of yoga-asanas, or perhaps controlling the mind, body and senses, is the preliminary path leading to liberation, freedom from all miseries.

As a lamp in a windless place does not waver, so the transcendentalist, whose mind is controlled, remains always steady in his meditation on the transcendent Self. (Bg. 6.19)

Patanjali_Yoga

The stage of perfection is called trance, or samādhi, when one’s mind is completely restrained from material mental activities by practice of yoga. This is characterized by one’s ability to see the self by the pure mind and to relish and rejoice in the self. In that joyous state, one is situated in boundless transcendental happiness and enjoys himself through transcendental senses. Established thus, one never departs from the truth, and upon gaining this he thinks there is no greater gain. Being situated in such a position, one is never shaken, even in the midst of greatest difficulty. This indeed is actual freedom from all miseries arising from material contact.
(Bg. 6.20-23)

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The Practice of Yoga

The gopis remembered their pastimes with Krishna p208

click on image to enlarge

This morning as I was making a breakfast offering, and was offering a nice glass of fresh milk, my mind just seemed to go to this picture of Krsna milking a cow. And I thought ‘milk is such a wonderful food, miraculous really. One can live on milk, and as small children milk is all that is required, and as we develop as yogis, we can subsist on the gifts of God, such as fruits, grains and milk, without a need for killing.

The above picture is one of my very favorites from the Krsna Book, because it is so simple and sweet, and there is a noticeable absence of technology.

The following are two verses from the Bhagavad-gita As It Is describing the healthy diet, and activities of the yogi.

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Yoga as Action

kirtan

…In the Sixth and Eighth Chapters of Bhagavad-gītā, Lord Śrī Kṛṣṇa, the Supreme Personality of Godhead, explains that the eightfold yoga system is a means to control the mind and senses. This method, however, is very difficult for people to perform, especially in this age of Kali, an age characterized by ignorance and chaos.

Although this eightfold yoga system is particularly recommended in the Sixth Chapter of Bhagavad-gītā, the Lord emphasizes that the process of karma-yoga, action in Kṛṣṇa consciousness, is superior.

…No one really wants to sit down and meditate. Why should we? We’re meant for positive activity, for recreation, for pleasure. In Kṛṣṇa consciousness, our recreation is dancing and chanting, and when we get tired, we take prasāda. Is dancing difficult? Is chanting difficult? We don’t charge anything to dance in the temple. If you go to a ballroom, you have to pay to enter, but we do not charge. It is natural to enjoy music and dancing and palatable foods. These are our recreations, and this is our method of meditation. So this yoga system is not at all laborious. It is simply recreation, susukham. It is stated in the Ninth Chapter of Bhagavad-gītā (9.2) that this yoga is susukham—very happy. “It is everlasting, and it is joyfully performed.” It is natural, automatic, and spontaneous. It is our real life in the spiritual world. (The Path of Perfection)

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The Path of Eternal Good Fortune

Yogi

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

…The culmination of all kinds of yoga practices lies in bhakti-yoga. All other yogas are but means to come to the point of bhakti in bhakti-yoga. Yoga actually means bhakti-yoga; all other yogas are progressions toward the destination of bhakti-yoga. From the beginning of karma-yoga to the end of bhakti-yoga is a long way to self-realization. Karma-yoga, without fruitive results, is the beginning of this path. When karma-yoga increases in knowledge and renunciation, the stage is called jñāna-yoga. When jñāna-yoga increases in meditation on the Supersoul by different physical processes, and the mind is on Him, it is called aṣṭāṅga-yoga. And, when one surpasses the aṣṭāṅga-yoga and comes to the point of the Supreme Personality of Godhead Kṛṣṇa, it is called bhakti-yoga, the culmination. Factually, bhakti-yoga is the ultimate goal, but to analyze bhakti-yoga minutely one has to understand these other yogas. The yogī who is progressive is therefore on the true path of eternal good fortune. (from purport to Bhagavad-gita 6.47)

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Kṛṣṇa Conscious Yogī (Part II)

Krishna Arjuna

Please click on image to enlarge

A true yogī observes Me in all beings, and also sees every being in Me. Indeed, the self-realized man sees Me everywhere. (Bg. 6.29)

For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me. (Bg. 6.30)

…A person in Kṛṣṇa consciousness certainly sees Lord Kṛṣṇa everywhere, and he sees everything in Kṛṣṇa…Nothing can exist without Kṛṣṇa, and Kṛṣṇa is the Lord of everything—this is the basic principle of Kṛṣṇa consciousness.

…Kṛṣṇa consciousness is the development of love of Kṛṣṇa—a position transcendental even to material liberation. (from purport to Bg.6.30)

Bhagavad-gita As It Is 1972 Edition
By His Divine Grace A.;C. Bhaktivedanta Swami Prabhupada
Chapter 6, Text 29-30

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Kṛṣṇa Consciousness Yoga

Srila Prabhupada on Vyasasana

This morning my reading focused on the end of the 6th and beginning of the 7th chapters of the Bhagavad-gita As It Is. Wherein Srila Prabhupada describes…

…The culmination of all kinds of yoga practices lies in bhakti-yoga. All other yogas are but means to come to the point of bhakti in bhakti-yoga. Yoga actually means bhakti-yoga; all other yogas are progressions toward the destination of bhakti-yoga.

…Therefore, to become Kṛṣṇa conscious is the highest stage of yoga.

…Different types of yoga are only steppingstones on the path of Kṛṣṇa consciousness. One who takes directly to Kṛṣṇa consciousness automatically knows about brahmajyoti and Paramātmā in full. By practice of Kṛṣṇa consciousness yoga, one can know everything in full—namely the Absolute Truth, the living entities, the material nature, and their manifestations with paraphernalia.

In these two important verses (Bg 6.47 & 7.1) there is much good information about yoga, the different types of yoga, yoga practices, and the ultimate goal of yoga. Very informative!

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Meaning of Yoga

yoga_beach-sunset

click on image to enlarge

When we think of Yoga, we used to think of some old bearded yogi standing on his head, or more recently of young beautiful men & women in athletic clothing posing serenely, or a class full of people stretching on yoga mats. But actually the meaning of yoga is far beyond any of the physical gymnastics we tend to associate with the word. There are many systems of yoga, namely; karma yoga, jnana yoga, dhayana yoga, hatha yoga, bhakti yoga, and so many patterns of yoga. But as we understand from the Bhagavad-gita:

…in the Bhagavad-gītā it is clearly stated that…yoga means to get into touch with the Supreme Lord. The process, however, includes several bodily features such as āsana, dhyāna, prāṇāyāma and meditation (from purport SB 1.2.28-29)

…The word yoga means “link.” Any system of yoga is an attempt to reconnect our broken relationship with the Supreme Personality of Godhead. There are different types of yoga, of which bhakti-yoga is the best. In other yoga systems, one must undergo various processes before attaining perfection, but bhakti-yoga is direct. (from purport SB 10.2.6)

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

It is by great fortune that one comes to Kṛṣṇa consciousness on the path of bhakti-yoga to become well situated according to the Vedic direction. The ideal yogī concentrates his attention on Kṛṣṇa, who is called Śyāmasundara, who is as beautifully colored as a cloud, whose lotus-like face is as effulgent as the sun, whose dress is brilliant with jewels and whose body is flower garlanded. Illuminating all sides is His gorgeous luster, which is called the brahmajyoti. He incarnates in different forms such as Rāma, Nṛsiṁha, Varāha and Kṛṣṇa, the Supreme Personality of Godhead, and He descends like a human being, as the son of Mother Yaśodā, and He is known as Kṛṣṇa, Govinda and Vāsudeva. He is the perfect child, husband, friend and master, and He is full with all opulences and transcendental qualities. If one remains fully conscious of these features of the Lord, he is called the highest yogī. (Bhagavad-gita 6.47)

The very word yoga means connecting link with the supreme being. We accept Krishna as the supreme being, and nobody is equal to him or greater than him. (Letter to Sri Krishna C. Batra – Vrindaban 8 December, 1975)

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Striving for Perfection

Gold and Diamonds

Gold and Diamonds
(Author Unknown)

Gold must pass through fire to achieve its ultimate beauty.

Diamonds only become brilliant overtime and under great pressure.

It is the times that try us the most, that shape us, define us, that bring us closer to the perfection within.

Sāṅkhya-yoga

Plate 21

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

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

Bhagavad-gītā As It Is 1972 Edition
By His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda
Chapter Six

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The Goal of Yoga

…Kṛṣṇa consciousness is the great necessity of human society. Learn it and appreciate it, comprehend it and assimilate it—and teach it. It is very simple. If you offenselessly chant Hare Kṛṣṇa, everything will be revealed from within because Kṛṣṇa is sitting within you. If you are strong and have faith and conviction in Kṛṣṇa, as well as in the spiritual master, the transparent via medium to Kṛṣṇa, then Kṛṣṇa is there. The Vedas say that if you have implicit faith in God and implicit faith in your bona fide guru, who teaches you Kṛṣṇa consciousness, then the result will be that all the Vedic scriptures will be revealed authoritatively.(Srila Prabhupada)

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Meditation upon the Transcendental Form of Viṣṇu

In our previous post Fix your mind upon the Supreme Personality of Godhead it was recommended that we should fix one’s mind in the service of the Personality of Godhead. Now the next step is to meditate upon the form of the Lord. To move from the impersonal to the more personal aspects of the Absolute Truth.

Thereafter, you should meditate upon the limbs of Viṣṇu, one after another, without being deviated from the conception of the complete body. Thus the mind becomes free from all sense objects. There should be no other thing to be thought upon. Because the Supreme Personality of Godhead, Viṣṇu, is the Ultimate Truth, the mind becomes completely reconciled in Him only.

…Therefore, thinking of Viṣṇu or meditating upon the transcendental form of Viṣṇu, specifically upon Lord Kṛṣṇa, is the last word on the subject of meditation.

…it is definitely assured that the Supreme Lord is not impersonal. He is a person, but His body is different from those of conditioned persons like us. Otherwise, meditation beginning from the praṇava (oṁkāra) up to the limbs of the personal body of Viṣṇu would not have been recommended by Śukadeva Gosvāmī for the attainment of complete spiritual perfection. The Viṣṇu forms of worship in great temples of India are not, therefore, arrangements of idol worship, as they are wrongly interpreted to be by a class of men with a poor fund of knowledge; rather, they are different spiritual centers of meditation on the transcendental limbs of the body of Viṣṇu. The worshipable Deity in the temple of Viṣṇu is identical with Lord Viṣṇu by the inconceivable potency of the Lord.

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Fix Your Mind Upon the Personality of Godhead

In our previous post Om, Oṁkāra, or the Praṇava, is the Seed of Transcendental Realization Oṁkāra, or the praṇava, which is the seed of transcendental realization, and it is composed of the three transcendental letters a-u-m, was discussed. By its chanting by the mind, in conjunction with the breathing process, was a means of changing the habit of the mind, to bring the mind under control. But in this next verse, Śukadeva Gosvāmī recommends the next step in God Realization, namely to fix one’s mind in the service of the Personality of Godhead.

Gradually, as the mind becomes progressively spiritualized, withdraw it from sense activities, and by intelligence the senses will be controlled. The mind too absorbed in material activities can be engaged in the service of the Personality of Godhead and become fixed in full transcendental consciousness.

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Meditation Through Transcendental Sound

Journey of Self-Discovery
By His Divine Grace A.C. Bhaktivedanta Swami Prabhupada
Chapter 5, Yoga & Meditation

Meditation Through Transcendental Sound

Lecturing at Boston’s Northeastern University in the summer of 1969, Śrīla Prabhupāda introduces a meditation system renowned for its extraordinary power and the fact that it can be easily practiced almost anywhere and at any time. “If you take up this simple process,” he says, “chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma Hare Hare, you are immediately elevated to the transcendental platform.” He adds, “No other meditation is possible while you are walking on the street.”

My dear boys and girls, I thank you very much for attending this meeting. We are spreading this Kṛṣṇa consciousness movement because there is a great need of this consciousness throughout the world. And the process is very easy—that is the advantage.

First of all, we must try to understand what the transcendental platform is. As far as our present condition is concerned, we are on various platforms. So we have to first of all stand on the transcendental platform; then there can be a question of transcendental meditation.

In the Third Chapter of Bhagavad-gītā, you’ll find an explanation of the various statuses of conditioned life. The first is the bodily conception of life (indriyāṇi parāṇy āhuḥ). Everyone in this material world is under this bodily concept of life. Someone is thinking, “I am Indian.” You are thinking, “I am American.” Somebody’s thinking, “I am Russian.” Somebody’s thinking he is something else. So everyone is thinking, “I am the body.”

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Bhakti-yoga; The Culmination of Yoga

If one is fortunate enough to come to the point of bhakti-yoga, it is to be understood that he has surpassed all the other yogas. Therefore, to become Kṛṣṇa conscious is the highest stage of yoga, just as, when we speak of Himalayan, we refer to the world’s highest mountains, of which the highest peak, Mount Everest, is considered to be the culmination.

The culmination of all kinds of yoga practices lies in bhakti-yoga. All other yogas are but means to come to the point of bhakti in bhakti-yoga. Yoga actually means bhakti-yoga; all other yogas are progressions toward the destination of bhakti-yoga. From the beginning of karma-yoga to the end of bhakti-yoga is a long way to self-realization. Karma-yoga, without fruitive results, is the beginning of this path. When karma-yoga increases in knowledge and renunciation, the stage is called jñāna-yoga. When jñāna-yoga increases in meditation on the Supersoul by different physical processes, and the mind is on Him, it is called aṣṭāṅga-yoga. And, when one surpasses the aṣṭāṅga-yoga and comes to the point of the Supreme Personality of Godhead Kṛṣṇa, it is called bhakti-yoga, the culmination. Factually, bhakti-yoga is the ultimate goal, but to analyze bhakti-yoga minutely one has to understand these other yogas. The yogī who is progressive is therefore on the true path of eternal good fortune.

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

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Sankirtan; The Yoga for the Modern Age

..When Rupa Gosvami first met Lord Caitanya Mahaprabhu at Prayag, Lord Caitanya was chanting and dancing in the street “Hare Krsna, Hare Krsna.” At that time also he offered one prayer. Namo maha-vadanyaya krsna-prema-pradaya te. “O You are the most munificent of all incarnations because You are distributing love of Godhead.” Krsna-prema-pradaya te krsnaya krsna-caitanya-namne gaura-tvise namah. “You are Krsna Himself because if You were not Krsna You could not distribute Krsna-prema or love of God, for love of Krsna is not so easily acquired. But You are distributing this love freely to everyone.”

Hari Kirtana: The Yoga for the Modern Age
By His Divine Grace A.C. Bhaktivedanta Swami Prabhupada
Excerpted from ‘Back To Godhead’ Magazine
1970, Vol., 1 No. 34

Ceto-darpana-marjanam bhava-mahadavagni-nirvapanam sreyah kairava candrika vitaranam vidyavadhu jivanam anandambudhi-vardhanam pratipadam purnamrtasvadanam sarvatma-snapanam param vijayate sri-krsna-sankirtanam. All glories to the sankirtana movement. Param vijayate sri-krsna-sankirtanam. Lord Caitanya Mahaprabhu, when He was only a sixteen-year-old boy, introduced this sankirtana movement 500 years ago in Navadvipa, India. It was not that He manufactured some religious system, just as nowadays so many religious systems are being manufactured.

Actually religion cannot be manufactured. Dharmam tu saksad-bhagavat-pranitam. Religion means the codes of God, the laws of God, that’s all. Certainly we cannot live without obeying the state laws, and similarly, we cannot live without obeying the laws of God. And in the Bhagavad-gita the Lord says, “yada yada hi dharmasya glanir bhavati bharata abhyutthanam adharmasya,” and there is a predominance of irreligious activities, “tadatmanam srjamy aham,” at that time I (Krsna) appear. And in the material world we can see the same principle demonstrated, for whenever there is disobedience of state laws, there is the advent of some particular state officer or police man to “set things right.”

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The Highest Yogi

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

Bhagavad-gita As It Is – Macmillan 1972 Edition
By His Divine Grace A.C. Bhaktivedanta Swami Prabhupada
Chapter 6, Text 47

yoginām api sarveṣāṁ
mad-gatenāntar-ātmanā
śraddhāvān bhajate yo māṁ
sa me yuktatamo mataḥ

yoginām—of all yogīs; api—also; sarveṣām—all types of; mat-gatena—abiding in Me; antaḥ-ātmanā—always thinking of Me within; śraddhāvān—in full faith; bhajate—renders transcendental loving service; yaḥ—one who; mām—Me (the Supreme Lord); saḥ—he; me—Mine; yuktatamaḥ—the greatest yogī; mataḥ—is considered.

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

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Krsna Consciousness The Topmost Yoga System

Yogesvara, the ultimate object of yoga


Krsna Consciousness The Topmost Yoga System
By His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
Chapter 2

Yoga and the Master of Yoga

Yoga means the connecting link between the soul and the Supersoul, or the Supreme and the minute living creatures. Lord Śrī Kṛṣṇa is that Supreme, the Personality of Godhead. Being, therefore, the ultimate object of yoga, Kṛṣṇa’s name is yogeśvara, the master of yoga.

At the conclusion of the Bhagavad-gītā, it is said: “Where there is Kṛṣṇa, and where there is Arjuna, the greatest of bowmen, there, undoubtedly, is victory.”

The Bhagavad-gītā is a narrative spoken by Sañjaya, the secretary of Mahārāja Dhṛtarāṣṭra. This is just like airwaves from the radio: the play is going on in the auditorium, but you can hear from your room. So, just as we now have such a mechanical arrangement, at that time there were also certain arrangements, although there was no machine. Anyway, the secretary of Dhṛtarāṣṭra could see what was going on in the battlefield, and he was in the palace, telling this to Mahārāja Dhṛtarāṣṭra, who was blind. Now, the conclusion made by Sañjaya was that Kṛṣṇa is the Supreme Personality of Godhead.

When the yoga performance is described, it is said that Kṛṣṇa’s name is yogeśvara. No one can be a better yogī than the master of yoga, and Kṛṣṇa is the master. There are many different types of yoga. Yoga means the system, and yogi means the person who practices that system. The object of yoga, the ultimate goal, is to understand Kṛṣṇa. Therefore, Kṛṣṇa consciousness means to practice the topmost type of yoga.

This topmost yoga system was described by Kṛṣṇa in the Gītā to His most intimate friend, Arjuna. In the beginning, the Lord said that this system can be practiced only by a person who has developed attachment for it. This Kṛṣṇa conscious yoga system cannot be practiced by an ordinary man who has no attachment for Kṛṣṇa, for it is a different system, and the topmost—bhakti-yoga.

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Krsna Consciousness: The Topmost Yoga System


Simply to make a show of gymnastics is not perfection of yoga. Yoga means control of the senses. If you indulge your senses unrestrictedly but make a show of yoga practice, you will never be successful.

Krsna Consciousness: The Topmost Yoga System
By His Divine Grace A.C. Bhaktivedanta Swami Prabhupada
Chapter One
The Perfection of Yoga

Lord Kṛṣṇa, the Supreme Personality of Godhead, speaks about the topmost system of yoga in the Sixth Chapter of Bhagavad-gītā. There He has explained the haṭha-yoga system. Please remember that we are preaching this Kṛṣṇa consciousness movement on the authority of Bhagavad-gītā. It is nothing manufactured. The bhakti-yoga system is authorized, and if you want to know about God, then you have to adopt this bhakti-yoga system because in the Sixth Chapter of Bhagavad-gītā it is concluded that the topmost yogī is he who is always thinking of Kṛṣṇa within himself.

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