Judul : Yoga Sutra 1.2
link : Yoga Sutra 1.2
Yoga Sutra 1.2
the following is tape number seven on thenectar of devotion series given by his divine grace a.c. bhaktivedanta swami prabhupada,recorded between october 20th and november 14th 1972, in vrndavana, india. pradyumna: "the impersonalists sometimes misunderstanddevotional service in such a way that they divide krsna from his paraphernalia and pastimes.for example, the bhagavad-gita is spoken on
Yoga Sutra 1.2, the battlefield of kuruksetra, and the impersonalistssay that although krsna is of interest, the battlefield of kuruksetra isn't. the devotees,however, also know that the battlefield of kuruksetra by itself has nothing to do withtheir business, but in addition they know that 'krsna' does not mean just krsna alone.he is always with his associates and paraphernalia."
prabhupada: there are so-called pseudo devotees.they say, "what we have to do with bhagavad-gita?" they think that they are so advanced thatthey will jump over immediately to the krsna's rasa-lila. that means krsna's lila in thekuruksetra is not very much important for them. but no. krsna's lila, either in thekuruksetra or in vrndavana, the same thing. we should know. abhinnatvad nama-naminoh.so better, first of all, read bhagavad-gita, the preliminary study of srimad-bhagavatam.try to read, or try to learn. of course, in the srimad-bhagavatam there is everything.but for ordinary persons, because bhagavad-gita is the abcd of spiritual knowledge... peopleeven commit mistakes in studying the abcd of spiritual knowledge. people have becomeso much degraded that they cannot understand
even abcd of spiritual knowledge. they'llmake their own interpretation. such is the horrible condition. they'll try to make minuskrsna bhagavad-gita, go on reading bhagavad-gita for millions of years, setting aside krsna.that is scholarly. this is going on. scholar means they say, openly... i have seen dr.radhakrishnan. when he's explaining man-mana bhava mad-bhakto mad-yaji mam namaskuru [bg.18.65], he's saying openly, "it is not to the person krsna." he's saying. just see theattempt. he's writing comments on bhagavad-gita and he's trying to make krsna away, minuskrsna. simply mental speculation. this is going on. we should be very careful. whatis that? go on. the impersonalists... the impersonalists, they do not know that krsnaand krsna's body, not different. they take
it for acceptance that when god, brahman comes,he accepts a material body. that is mayavadi philosophy. therefore krsna says, avajanantimam mudhah manusim tanum asritah. he comes... sambhavamy atma-mayaya [bg. 4.6]. he comesas he is. otherwise how he can act so wonderfully? when he was on the lap of his mother, threemonths old, how he could kill the gigantic demon, putana? he's not different from hisbody. he simply appears according to the necessity. krsna has no such difference, body and soul.he's full, complete, spiritual. we have got, in this conditional state, soul and body difference.dehi and deha. dehino 'smin yatha dehe kaumaram yauvanam jara [bg. 2.13]. so dehantaram praptih.krsna hasn't got to accept another body. so this, these things we should know. krsna iscomplete, purna-brahman. there is nothing
like material and spiritual in krsna's body.go on. pradyumna: "for instance, if someone says,'give something to eat to the man with the weapons,' the eating process is done by theman and not by the weapons. similarly, in krsna consciousness, a devotee may be interestedin the paraphernalia and locations--such as the battlefield of kuruksetra--which are associatedwith krsna, but he is not concerned with simply any battlefield. he is concerned with krsna--hisspeech, his instructions, etc. it is because krsna is there that the battlefield is soimportant." prabhupada: go on. pradyumna: "this is the summary understandingof what krsna consciousness is. without this
understanding one is sure to misunderstandwhy the devotees are interested in the battlefield of kuruksetra." prabhupada: yes. sometimes we are asked that"why krsna induced arjuna to become violent?" so then so many so-called scholars, they criticizekrsna, but they do not know what is krsna. krsna is absolute. in whichever way he acts,it is the same thing. god is good. it does not mean when he fights in the battlefieldof kurksetra he becomes bad. no. he's still good. that is the conception of god: absolute.he can do anything and anything. still, he continues to be the absolute truth. that isabsolute truth. there is no relative understanding, "this is good for god, this is bad for god,"as (if) god has come before me to be judged
by me. you cannot judge god, krsna. what hedoes... just like arjuna accepted krsna: sarvam etad rtam manye yad vadasi kesava [bg. 10.14]."i accept whatever you say in toto, without any distinction." that is acceptance of bhagavad-gitaand krsna. that is the way of understanding vedas. you cannot judge the conclusion ofthe vedas. you have to accept as it is. because we are conditioned. we have got so many defects--weare illusioned, we commit mistake, our senses are imperfect... so many defects. bhrama-pramada-vipralipsa-kara-napatava,we want to cheat others. so therefore we cannot give perfect knowledge. we have to receiveknowledge from the perfect. and who is better perfect than krsna? therefore whatever krsnasays, whatever krsna does, that is all good. there is nothing criticizing. you cannot criticizekrsna. that is not possible. you cannot say,
"why krsna took part in the battlefield ofkuruksetra?" yes, he had business to do it. because he appeared, paritranaya sadhunamvinasaya ca duskrtam [bg. 4.8]. he had to kill all the demons. that was his anotherbusiness. not only to dance with the gopis in vrndavana, but he had other business tokill the demons. in vrndavana also, so many demons were appearing daily, and krsna waskilling them. so that is another side of krsna's business. but if you study krsna from yourmaterialistic angle of vision, you'll misunderstand. you should know krsna's dancing with the gopisand krsna's fighting in the battlefield of kuruksetra is the one and the same. that iskrsna consciousness. thank you very much. hare krsna. (end)
pradyumna: (reading:) "...as given by rupagosvami in bhakti-rasamrta-sindhu, can be summarized thus: his service is favorableand is always in relation to krsna. in order to keep the purity of such krsna consciousactivities, one must be freed from all material desires and philosophical speculation. anydesire except for the service of the lord is called material desire. and philosophicalspeculation refers to the sort of speculation which ultimately arrives at a conclusion ofvoidism or impersonalism. this conclusion is useless for a krsna conscious person. onlyrarely by philosophical speculation can one reach the conclusion of worshiping vasudeva,krsna. this is confirmed in the bhagavad-gita itself. the ultimate end of philosophicalspeculation, then, must be krsna, with the
understanding that krsna is everything, thecause of all causes, and that one should therefore surrender unto him. if this ultimate goalis reached, then philosophical advancement is favorable, but if the conclusion of philosophicalspeculation is voidism or impersonalism, that is not bhakti." prabhupada: there is a verse in the srimad-bhagavatam:vasudeva-para veda vasudeva-param jnanam vasudeva-param gatim. so unless one is led to the conclusionvasudevah sarvam iti [bg. 7.19], jnana-vairagya-karma, anything that you are trying to achieve, ifit is not targeted to the realization of vasudeva, then it... srama eva hi kevalam. that is theconclusion of bhagavata. whatever you do, the ultimate goal should be realization ofvasudeva, krsna. vedais ca sarvair aham eva
vedyam [bg. 15.15]. all vedic conclusionsshould be ultimately to realize vasudeva, krsna. bahunam janmanam ante [bg. 7.19] thisrealization is achieved after many, many births of philosophical speculation, mystic yogicexercise or fruitive activities. koti-karmi-madhye eka jnani srestha. to become karmi is thethird-class stage of life. one has to make progress further, so that one may become self-realized,brahma-bhutah. so out of many, many karmis, one jnani, or one who has realized his identification,he's better. and out of many millions of jnanis who are trying to realize his self by philosophicalspeculation, brahma-jnana, so one mukta, or liberated soul, is better. and out of manythousands of liberated souls, it is said by caitanya mahaprabhu, it is very rare to findout a pure devotee of krsna.
the conclusion is, a pure devotee of krsnais picked up out of many, many liberated persons. mukta-sangasya jayate. krsna realization,bhagavat-tattva-vijnanam, mukta-sangasya jayate. bhagavat-tattva, the truth, the absolute truth,which is the supreme personality of godhead, bhagavat-tattva-vijnanam. tattva means truth,and that is bhagavan. brahmeti paramatmeti bhagavan iti. brahman realization is not all.one has to go further. paramatma realization--one has to go further. when one comes to realizationof bhagavan, sad-aisvarya-purna-bhagavan--bhagavan means full will six kinds of opulences, person,sac-cid-ananda-vigrahah, sarva-karana-karanam [bs. 5.1]--that is ultimate goal of life.vasudevah sarvam iti sa mahatma su-durlabhah [bg. 7.19]. such kind of mahatma is very rare.that is the verdict of all vedic literature,
and confirmed by sri caitanya mahaprabhu:koti-mukta-madhye durlabha krsna-bhakta. krsna bhakta, a pure devotee of krsna, is very rarelyto be found out amongst the muktas, amongst the liberated souls. others are trying tobecome liberated, but a krsna-bhakta is above liberation. pancama-purusartha. people arebusy for dharma artha kama moksa. some of them are busy to become religious. of course,without religious life, there..., there is no human society. dharmena hina pasubhih samanah.unless a society takes to religiosity, it is not human society. therefore we see anycivilized human society, there is a kind of religious system. it doesn't matter whetherit is hinduism, christianism, or buddhism, or muhammadanism, but there must be a religioussystem. without this system, that human society
is not considered as human society. that isanimal society. in the... even i understand that in america the red indians, who are supposedto be not civilized, they had also a religious system. so maybe a perverted form of religioussystem. similarly, in india also there are primitive races in the jungles, they havealso... religious system means approving the authority of some supreme being. that is religioussystem. so in the animal society there is no such conception that "there is god. wehave got some relationship with god," what is that relationship. this type of discussioncannot be present in the animal society. so dharma artha kama moksa. generally religioussystem is taken for improving social and economic condition. artha. artha means economy. arthais required for sense gratification. we require
economic development for our sense gratification.and when one is completely satisfied, then he can cultivate about spiritual realization,moksa, apavarga. so dharmasya apavargyasya arthah na arthayaupakalpate. so dharma is not meant for developing economic condition. that is secondary. butdharma is meant for ultimate goalof liberation. people do not know that. people are not educated that what is the ultimategoal of life. still, they take to religious life as a compromise between the contendingelements, that "we must live peacefully under religious system." the aim is how to livein this material world peacefully. sometimes religion and god is conceived in that way,that is, "if we have some conception of god, then we shall be moral, we shall be peaceful.otherwise, there is no need of presenting
god in the society." there are so many differentopinions, different philosophers, different religious system, according to the modes ofnature. but actually every system must be targeted towards realization of krsna, orgod. vedais ca sarvair aham eva vedyam [bg. 15.15]. that is bhagavata-dharma. bhagavata-dharmameans realization of the supreme personality of godhead. prahlada maharaja recommendedculture of this bhagavata-dharma from the very beginning of life: kaumara acaret prajnodharman bhagavatan iha [sb 7.6.1]. that is the success of human form of life, to executebhagavata-dharma. the, the process... and dharma, as we have several times explained,dharma means the codes of bhagavan. dharmam tu saksad bhagavat-pranitam [sb 6.3.19].
so this krsna consciousness movement is directlytouching the point. not step by step. there is no time. in the kali-yuga there is verylittle time to go step by step. otherwise, there are twenty different types of religiousscriptures, vimsati-prakasa, dharma-sastra. so who will read, and who will try to understand?there is no time. prayena alpayusah kalau asmin yuge janah. people who are very short-livingand they are not very enthusiastic for self- realization. manda. even they, somebody becomesinterested in self-realization, they accept some wrong path. mandah sumanda-matayo [sb1.1.10]. they have got different matah, opinion or path. and the so-called swamis, they alsosupport that "whatever opinion you have got about religious system, that is all right."yata mata tata patha. but actually, the fact
is different. the fact is that one shouldtake simply to the devotional path, bhaktya mam abhijanati [bg. 18.55]. if you are actuallyserious to know god, or krsna, then you must take to this process of devotional service.without this you cannot understand. not through karma, not through mystic yogic exercises,but through devotional service. bhaktya mam abhijanati, yavan yas casmi tattvatah [bg.18.55]. that is clearly stated in the bhagavad... but people do not know it. anartha upasamamsaksad bhakti-yogam adhoksaje. bhakti-yogam, execution of bhakti-yoga, is the means ofanartha upasama, subduing the anarthas. material life means we have accumulated some unwantedthings. just like this material body--this is also not wanted. but somehow or other,we have developed this, and as we have got
this material body, we have got so many materialnecessities of life. so it is not that abruptly we have to give it up. but by yukta-vairagya,everything, the material activities, dovetailing with krsna consciousness, it becomes graduallypurified, and we come to the final stage of understanding krsna. that is our success oflife. go on. pradyumna: "karma, or fruitive activities,are sometimes understood to be ritualistic activities. there are many persons who arevery much attracted by the ritualistic activities described in the vedas. but if one becomesattracted simply to ritualistic activities without understanding krsna, his activitiesare unfavorable to krsna consciousness. actually, krsna consciousness can be based simply onhearing, chanting, remembering, etc. described
in the srimad-bhagavatam are nine differentprocesses, besides which, everything done is unfavorable to krsna consciousness. thusone should always be guarding against falldowns." prabhupada: so we should directly take tothe nine different processes of devotional service, sravanam kirtanam visnoh [sb 7.5.23].that we are stressing specifically every time, that hearing about krsna is very important.sravanam. as it is described in the bhagavatam, srnvatam sva-kathah krsnah [bhag. 1.2.17].srnvatam. simply hearing, srnvatam, those who are hearing... caitanya mahaprabhu hasalso recommended, sthane sthitah sruti-gatam tanu-van-manobhih. one may stay in his positionas a brahmana, as a ksatriya, as a vaisya, or as a sudra. everyone can hear about krsna.this assembly which we are holding, there
is no such thing that only the brahmanas willcome here, or the ksatriyas will come here. anyone can come and hear about krsna. thatis the process of krsna consciousness movement. we try to invite everyone, from every cornerof the world, to hear about krsna. and that is becoming successful also. simply by hearingabout krsna--hare krsna, hare krsna, krsna krsna, hare hare/ hare rama, hare rama, ramarama, hare hare--and reading bhagavad-gita, srimad-bhagavatam, simply talking about krsna,they are becoming successful. so we should take... in the kali-yuga it is very difficultto go step by step. it is not possible. therefore by caitanya mahaprabhu, the easiest path hasbeen recommended: harer nama harer nama harer nama eva kevalamkalau nasty eva nasty eva nasty eva gatir
anyatha [adi 17.21] actually, we cannot accept various paths forself-realization. that is not impossible. sometimes, because we give stress directlyto accept this devotional service, people are not very happy that we do not give anyimportance to the process of jnana and karma and yoga. we do not condemn, but they're verydifficult. the yogic process... especially in western countries, they are very much fondof the word yoga. we are therefore publishing this book, krsna consciousness is the topmostyoga. actually it is so. so the yoga system or the jnana system or the karma-kanda system,we do not make them null and void, but it will be very much slow form of progress. itwill take long, long time. neither it is possible
to execute yoga system or karma system veryproperly in this age. therefore the best contribution to the people of this age is krsna consciousness.immediately take to... directly take to krsna and your life will be successful. krsna alsosays, sarva-dharman parityajya [bg. 18.66] the yoga system, karma system, jnana system,they may be taken as different types of religious path, but krsna recommends--not only at thepresent moment, but eternally he recommends--five thousand years ago, he said, sarva-dharmanparityajya mam ekam saranam vraja [bg. 18.66]. "i'll give you protection," aham tvam sarva-papebhyo.go on. pradyumna: "srila rupa gosvami has also mentionedin this definition of bhakti the word jnana-karmadi. this karmadi, or fruitive work, consists ofactivities which are unable to help one attain
to pure devotional service. many forms ofso-called renunciation are also not favorable to krsna conscious devotional service." prabhupada: yes. karma... rupa gosvami hasdirectly recommended, anyabhilasita-sunyam jnana-karmady-anavrtam [brs 1.1.11]. actually,we find so many yogis, jnanis, karmis, they cannot understand even what is the benefitof this krsna consciousness movement. because we say directly, "you take to devotional service,"sometimes they are not satisfied. but what can be done? this is the process recommended.and we are preaching through the mercy of caitanya mahaprabhu. caitanya mahaprabhu hasrecommended that this process of krsna-kirtana..., param vijayate krsna-sankir..., sankirtanam.
ceto-darpana-marjanam bhava-maha-davagni-nirvapanamsreyah-kairava-candrika-vitaranam vidya-vadhu-jivanam anandambudhi-vardhanam prapti-padam purnamrtasvadanamsarvatma-snapanam param vijayate sri-krsna-sankirtanam [cc. antya 20.12] this is caitanya mahaprabhu's blessings, paramvijayate sri-krsna-sankirtanam. so go anywhere and everywhere, chant hare krsna mantra, andyou'll become victorious. this is caitanya mahaprabhu's blessings. it is not our invention.and practically we are getting result. all over the world, our only means is to chanthare krsna mantra. recently we have become victorious, very recently in melbourne. youknow, our men were being arrested and prosecuted. but one, the chief clergyman, archbishop,he has recommended that "these people are
very nice people, god conscious. don't givethem trouble." yes. and the government has stopped harassing. now we are free to moveon the street and go anywhere. this recent news we have got from melbourne. madhudvisamaharaja has sent this news. similarly, we were harassed in london also, and other places.in usa also. san francisco. i do not know whether we were harassed in new york, butmore or less... and in japan also, they are talking that "you become bona fide religiousorganization. otherwise you cannot come on the street." so although there is harassmentby the governing agents, still we are coming out successful. param vijayate sri-krsna-sankirtanam.all glories to the sri-krsna-sankirtana! practically. so you stick to this principle, go on chantinghare krsna mantra anywhere it is possible,
and you'll be victorious. that is the blessingsof caitanya mahaprabhu. believe in it and you'll be successful. yes. go on. pradyumna: "srila rupa gosvami has also quoteda definition from the narada-pancaratra as follows: 'one should be free from all materialdesignations and must be cleansed of all material contamination by krsna consciousness. he shouldbe restored to his pure identity, where he engages his senses in the service of the proprietorof the senses.' so when our senses are engaged for the actual proprietor of the senses, thatis called devotional service." prabhupada: hrsikena hrsikesa-sevanam bhaktirucyate [cc. madhya 19.170]. bhakti, devotional service, does not mean inertness. not simplysitting down or meditate. it is activity,
engaging all the senses. hrsikena hrsikesa-sevanam.hrsika means these senses-- not these senses, but purified senses. sarvopadhi-vinirmuktam[cc. madhya 19.170] just like pranair arthair dhiyah vaca. prana, life; artha, riches, money;dhiya, intelligence; and vaca, speeches. so everyone using... just like for national causepeople are engaging life, they are sacrificing life. so many, for attainment of independencein india, so many indians gave up their life. pranaih. so many people gave up their everything.we know during national movement, mr. c. r. das, a great leader of the congress group,he sacrificed everything. he was a big, very big lawyer, barrister. he sacrificed his profession,he sacrificed his life--everything. so as we are sacrificing everything for attainmentof some so-called national independence, the
same thing, if we sacrifice for krsna, thenour life becomes successful. pranair arthair dhiya vaca sreya-acaranam sada. so it is not inactivity. caitanya mahaprabhuor his followers, they were not inactive. they were acting. this rupa gosvami, he wasso active that he could not sleep at night even for more than one and one half hour.they retired from the material activities. he was minister. he gave up his job and joinedcaitanya mahaprabhu in old age. he came to vrndavana not to live a retired life, buta very active life. nana-sastra-vicaranaika-nipunau sad-dharma-samsthapakaulokanam hita-karinau tri-bhuvane manyau saranyakarau radha-krsna-padaravinda-bhajananandena-mattalikauvande rupa-sanatana raghu-yugau sri-jiva-gopalakau
here is, sitting, sri gosvamiji. he's comingfrom gopala bhatta gosvami. so all these six gosvamis, they were not inactive. they werealways active. as we are active in the karma, karmi life, so bhakti life is also activity.it is not sitting down idly or gossiping. one must find out some job to serve krsna.that is bhakti life. hrsikena hrsikesa-sevanam [cc. madhya 19.170]. sevanam means activity.sevanam does not mean sit down idle, inert. no. as soon as seva... seva means activity.one has to preach, one has to write, one has to do this, do that, cook, offer the prasadam,everything. seva, activity. so that activity and karmis' activity, thereis difference. the karmi's activity is on upadhi. "i am american," "i am indian," "iam hindu," "i am muslim," "i am christian."
with this upadhi, we are acting. but bhaktimeans without upadhi. sarvopadhi-virnirmuktam. activity without upadhi. working not as american.working not as indian. working not as hindu. working not as muslim. that is sarvopadhi-vinirmuktamtat-paratvena nirmalam [cc. madhya 19.170]. if we think that "i am christian," "i am hindu,""i am american," that is with upadhi. when we purely think that "we are...," or "i amservant of krsna. my only business is to satisfy krsna," that activity is called bhakti. ifi become interested in some party, that is not... sometimes people criticize these americanand european devotees, that they think that "they are american devotee; we are hindu devotee.there is difference." this is not bhakti-marga. this is upadhi. why you should think yourselfas hindu? why you should think of others who
have come from america as american? that isless intelligent. krsna-bhakta... vaisnave jati-buddhih. if one thinks of vaisnava asbelonging to this class, this nation, he has no vision. naraki. that is called naraki-buddhih.vaisnave jati-buddhih arcye siladhir gurusu nara-matir vaisnave jati-buddhih. if we thinkthe deity as made of stone and made of wood, arcye sila-dhir; gurusu, nara-matih, if weaccept spiritual master as ordinary human being; vaisnave jati-buddhih, and if we takea vaisnava as belonging to america or europe or india... no. they are transcendental. neitherthe deity in the temple is stone, neither the spiritual master is ordinary human being,nor the vaisnava belongs to any caste. this vision is perfect vision. when you come tothis vision, that is bhakti. tat-paratvena
nirmalam. a bhakta has to become purified.tat-paratvena, being dovetailed with the service of tat, om tat sat. tat-param. this is theprocess of devotional service. one should not be designated "i am this," "i am that,""i am that." no. the world should unite. this krsna consciousness movement is so nice thatone should forget that he's indian or hindu or christian or american or indian. everythingshould unite as servant of krsna. that is bhakti-marga. unfortunately, they distinguishbetween american vaisnava and indian vaisnava: brahmana vaisnava, sudra vaisnava. no. a vaisnavais vaisnava. visnur asya devatah iti vaisnava. one who has accepted visnu as "my lord," hehas no designation. a vaisnava has no such distinction. sarvopadhi-vinirmukta [cc. madhya19.170]m.
so this is the sutra given by narada. tattenaiva vinirdiset [sb 7.11.35]. so we must follow the path of mahajana, the instructionof the acarya. then we can become purified. and unless we are purified, there is no questionof pure devotional service. sa bhaktah prakrtah smrta. if one does not want to become advanced,if one does not want to become purified, then he remains a prakrta-bhakta. prakrta-bhaktameans executing devotional service under the instruction of spiritual master and the regulativeprinciples of sastra, but he's still on the platform of material understanding. that is called prakrta-bhakta. a prakrta-bhaktacannot understand how another bhakta is transcendental. a prakrta-bhakta cannot understand that vrndavanais always transcendental. therefore srila
jiva gosvami has discussed this point in histattva-sandarbha, that we cannot accept any manufactured ideas. because everyone is defectiveby the four defects of material life, we have to accept the version of vedas, puranas. hehas tried to establish puranas as vedic supplementary. others, they reject puranas out of the vedas.but jiva gosvami established. all the gosvamis. just like rupa gosvami has given, sruti-smrti-puranadi-pancaratriki-vidhimvina, aikantiki harer bhaktir utpatayaiva kalpate [brs 1.2.101]. it is utpata, disturbance.if you do not follow the principles of sruti, smrti, purana, pancaratriki-vidhi... justlike we were discussing this point, sarvopadhi-vinirmuktam [cc. madhya 19.170]. this is pancaratriki-vidhi.so if we do not follow these principles... without following these principles, the so-calleddevotional service, hari-bhakti, utpata, simply
disturbance, simply a disturbance. thereforewe have to follow the principles laid down by the gosvamis, sad-gosvamis. vande rupa-sanatanauraghu-yugau sri-jiva-gopalakau. and then our attempt will be successful. thank you very much. (end) pradyumna: (reading:) "so when our sensesare engaged for the actual proprietor of the senses, that is called devotional service.in our conditional state, our senses are engaged in serving these bodily demands. when thesame senses are engaged in executing the order of krsna, it is called bhakti." prabhupada: hrsikena hrsikesa-sevanam bhaktirucyate [cc. madhya 19.170]. bhakti, it is
very simple thing. our relationship with krsnais natural. krsna says in the bhagavad-gita, mamaivamsa jiva-bhutah. we are part and parcelof krsna; therefore our only duty is to serve krsna. that is natural. there is no questionabout it. part and parcel means helping the whole. as we have several times explainedthat this finger is the part and parcel of my body, so it is the duty of the finger alwaysserve the body, whole body. it has no other occupation. as soon as i desire, "finger,you come to this place," immediately it comes. "finger, you come to this place," it immediatelycomes. so we can study. what is the meaning of part and parcel? part and parcel meansto serve the whole. krsna is the absolute truth. we are relative truth. therefore itis our duty to serve krsna. that is our natural
position. but at the present moment, we are engagingour senses, ourself, in designation. i am thinking, "i am american," i am thinking,"i am hindu," i am thinking, "i am brahmana" or "i am sannyasi." so many designations.caitanya mahaprabhu presented himself, how to become designationless, sarvopadhi-vinirmuktam[cc. madhya 19.170]. he said, "i am not a brahmana. i am not a sudra. i am not a ksatriya.i am not a brahmacari." he denied. at last he said, gopi-bhartuh pada-kamalayoh dasa-dasanudasah.this is our position. we are not indian; we are not american; we are not hindu; we arenot muslim. these are all designations. therefore (the) krsna consciousness movement is to makepeople free from designation. just like, actually,
you see. here are american, european boysand girls. they have forgotten that they are american or european or they come from christiangroup or jewish group. similarly, we should also forget that "i am hindu," "i am muslim,"or "i am brahmana," "i am sudra," "i am ksatriya." no. this is the only platform, krsna consciousness,where we can unite on spiritual platform. we cannot be united by resolutions. just likethe united nations: they are trying for the last thirty years to become united-- simplyresolution. on that platform we cannot be united. on political platform or social platform,that is not possible, because the designations are there. when we are free from designation,sarvopadhi-virnirmuktam tat-paratvena nirmalam, when we are purified, then we can unite inthe service of the lord, krsna. that is real
unity. hrsikena hrsikesa-sevanam... [cc. madhya19.170]. that is vaikuntha platform. just like in vaikuntha, the vaikunthesvara, narayana,or krsna, he's the central point of service. just like in vrndavana... the vrndavana...the animals, the birds, the beasts, the water, the trees, the flowers, the cowherds boy--everyone--centeris krsna. that is vrndavana. they did not know that krsna is the supreme personalityof godhead, but they loved krsna with their heart and soul. that is vrndavana. so if wecome to this point of krsna consciousness and simply learn how to love krsna, then wecan create the whole world as vrndavana. unfortunately, even in the vrndavana, at the present moment,because our desires have been something else other than serving krsna, there are so manyfactions. the center is missing.
so krsna consciousness movement means to purifyour senses from the designation and engage the senses in the service of the lord. hrsikenahrsikesa-sevanam bhaktir ucyate [cc. madhya 19.170]. that is described here. that is wanted.it is called bhakti. "in our conditional state our senses are engaged in serving these bodilydemands. when the same senses are engaged in executing the order of krsna, it is calledbhakti." this is bhakti. just like arjuna. arjuna served krsna by his talent. he wasa soldier; he knew how to fight. so by, for his personal consideration, he was thinkingnot to fight, not to kill the other side, because the other side happened to be hiskinsmen, his grandfather, his brother, his nephews. so he was thinking in terms of hisown sense gratification, because "the other
side, if they are killed, i'll be unhappy."that was his consideration. therefore he was not willing to fight. and to induce him tobecome krsna conscious, the whole bhagavad-gita was explained. and at the end krsna askedarjuna, "what is your decision?" yathecchasi tatha kuru. "you can do whatever you like.i have given you instruction, full instruction. now whatever you like, you can do." this meansevery living entity has got a little independence. krsna, or god, does not interfere with thatindependence. yathecchasi tatha kuru. at the last, also, krsna says, sarva-dharman parityajyamam ekam saranam vraja [bg. 18.66]. "you do it." krsna can instruct us, "you do it." ifi don't do it, that is my option. that option is always there. krsna does not oblige me.otherwise, what is the difference between
me and the stone? the stone has no independence.but i am a living entity; i have got my independence. so do you... krsna does not interfere withmy independence. voluntarily, if we surrender to krsna, voluntarily if we serve him, thenour life is successful. voluntarily. hitva anyatha-rupam svarupena vyavasthitih. we canbecome immediately liberated if we give up our designated post. if we simply come tothe platform of krsna consciousness, then immediately we become liberated. so many sagesand saintly persons are trying to become liberated, mukta, to merge into the existence of impersonalbrahman. but because they have no information of krsna, or they do not like to surrenderto krsna, they fall down. aruhya krcchrena param padam tatah patanty adhah [sb 10.2.32].
so we must stick to krsna consciousness withoutany designative ideas. we must stand on the transcendental platform. sa gunan samatityaitanbrahma-bhuyaya kalpate [bg. 14.26]. transcendental platform means above the three modes of materialnature, which is called brahma-bhutah. so this position, brahma-bhutah's position...without being in brahma-bhutah position, liberated stage, nobody can be engaged in devotionalservice. brahma-bhutah prasannatma na socati na kanksatisamah sarvesu bhutesu mad-bhaktim labhate param [bg. 18.54] bhakti begins when is..., one is actuallyliberated from the influence of the modes of material nature. that is real bhakti.
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