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| <div id="compilation"> | | <div id="compilation"> |
| <div id="facts"> | | <div id="facts"> |
| {{terms|"Yoga-sutra"|"Yoga-sutras"}} | | {{terms|"Yoga-sutra"|"Yoga-sutras"|"rāja-yoga sutra"}} |
| {{notes|}} | | {{notes|}} |
| {{compiler|Sahadeva}} | | {{compiler|Sahadeva}} |
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| </div> | | </div> |
| <div id="BG261_0" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="99" link="BG 2.61" link_text="BG 2.61"> | | <div id="BG261_0" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="99" link="BG 2.61" link_text="BG 2.61"> |
| <span class="link">[[Vanisource:BG 2.61|BG 2.61, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">One who restrains his senses, keeping them under full control, and fixes his consciousness upon Me, is known as a man of steady intelligence.</p> | | <span class="link">[[Vanisource:BG 2.61 (1972)|BG 2.61, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">One who restrains his senses, keeping them under full control, and fixes his consciousness upon Me, is known as a man of steady intelligence.</p> |
| </div> | | </div> |
| <div class="purport text"><p>That the highest conception of yoga perfection is Kṛṣṇa consciousness is clearly explained in this verse. And unless one is Kṛṣṇa conscious it is not at all possible to control the senses. As cited above, the great sage Durvāsā Muni picked a quarrel with Mahārāja Ambarīṣa, and Durvāsā Muni unnecessarily became angry out of pride and therefore could not check his senses. On the other hand, the king, although not as powerful a yogī as the sage, but a devotee of the Lord, silently tolerated all the sage's injustices and thereby emerged victorious. The king was able to control his senses because of the following qualifications, as mentioned in the Śrīmad-Bhāgavatam ([[Vanisource:SB 9.4.18-20|SB 9.4.18-20]])</p> | | <div class="purport text"><p>That the highest conception of yoga perfection is Kṛṣṇa consciousness is clearly explained in this verse. And unless one is Kṛṣṇa conscious it is not at all possible to control the senses. As cited above, the great sage Durvāsā Muni picked a quarrel with Mahārāja Ambarīṣa, and Durvāsā Muni unnecessarily became angry out of pride and therefore could not check his senses. On the other hand, the king, although not as powerful a yogī as the sage, but a devotee of the Lord, silently tolerated all the sage's injustices and thereby emerged victorious. The king was able to control his senses because of the following qualifications, as mentioned in the Śrīmad-Bhāgavatam ([[Vanisource:SB 9.4.18-20|SB 9.4.18-20]])</p> |
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| </div> | | </div> |
| <div id="BG427_1" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="180" link="BG 4.27" link_text="BG 4.27"> | | <div id="BG427_1" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="180" link="BG 4.27" link_text="BG 4.27"> |
| <span class="link">[[Vanisource:BG 4.27|BG 4.27, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Others, who are interested in achieving self-realization through control of the mind and senses, offer the functions of all the senses, and of the life breath, as oblations into the fire of the controlled mind.</p> | | <span class="link">[[Vanisource:BG 4.27 (1972)|BG 4.27, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Others, who are interested in achieving self-realization through control of the mind and senses, offer the functions of all the senses, and of the life breath, as oblations into the fire of the controlled mind.</p> |
| </div> | | </div> |
| <div class="purport text"><p>The yoga system conceived by Patañjali is referred to herein. In the Yoga-sūtra of Patañjali, the soul is called pratyag-ātmā and parāg-ātmā. As long as the soul is attached to sense enjoyment it is called parāg-ātmā, but as soon as the same soul becomes detached from such sense enjoyment it is called pratyag-ātmā. The soul is subjected to the functions of ten kinds of air at work within the body, and this is perceived through the breathing system. The Patañjali system of yoga instructs one on how to control the functions of the body's air in a technical manner so that ultimately all the functions of the air within become favorable for purifying the soul of material attachment. According to this yoga system, pratyag-ātmā is the ultimate goal. This pratyag-ātmā is withdrawn from activities in matter. The senses interact with the sense objects, like the ear for hearing, eyes for seeing, nose for smelling, tongue for tasting, hand for touching, and all of them are thus engaged in activities outside the self. They are called the functions of the prāṇa-vāyu. The apāna-vāyu goes downwards, vyāna-vāyu acts to shrink and expand, samāna-vāyu adjusts equilibrium, udāna-vāyu goes upwards—and when one is enlightened, one engages all these in searching for self-realization.</p> | | <div class="purport text"><p>The yoga system conceived by Patañjali is referred to herein. In the Yoga-sūtra of Patañjali, the soul is called pratyag-ātmā and parāg-ātmā. As long as the soul is attached to sense enjoyment it is called parāg-ātmā, but as soon as the same soul becomes detached from such sense enjoyment it is called pratyag-ātmā. The soul is subjected to the functions of ten kinds of air at work within the body, and this is perceived through the breathing system. The Patañjali system of yoga instructs one on how to control the functions of the body's air in a technical manner so that ultimately all the functions of the air within become favorable for purifying the soul of material attachment. According to this yoga system, pratyag-ātmā is the ultimate goal. This pratyag-ātmā is withdrawn from activities in matter. The senses interact with the sense objects, like the ear for hearing, eyes for seeing, nose for smelling, tongue for tasting, hand for touching, and all of them are thus engaged in activities outside the self. They are called the functions of the prāṇa-vāyu. The apāna-vāyu goes downwards, vyāna-vāyu acts to shrink and expand, samāna-vāyu adjusts equilibrium, udāna-vāyu goes upwards—and when one is enlightened, one engages all these in searching for self-realization.</p> |
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| </div> | | </div> |
| <div id="BG62023_2" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="240" link="BG 6.20-23" link_text="BG 6.20-23"> | | <div id="BG62023_2" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="240" link="BG 6.20-23" link_text="BG 6.20-23"> |
| <span class="link">[[Vanisource:BG 6.20-23|BG 6.20-23, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">In the stage of perfection called trance, or samādhi, one's mind is completely restrained from material mental activities by practice of yoga. This perfection 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, realized 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.</p> | | <span class="link">[[Vanisource:BG 6.20-23 (1972)|BG 6.20-23, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">In the stage of perfection called trance, or samādhi, one's mind is completely restrained from material mental activities by practice of yoga. This perfection 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, realized 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.</p> |
| </div> | | </div> |
| <div class="purport text"><p>By practice of yoga one becomes gradually detached from material concepts. This is the primary characteristic of the yoga principle. And after this, one becomes situated in trance, or samādhi, which means that the yogī realizes the Supersoul through transcendental mind and intelligence, without any of the misgivings of identifying the self with the Superself. Yoga practice is more or less based on the principles of the Patañjali system. Some unauthorized commentators try to identify the individual soul with the Supersoul, and the monists think this to be liberation, but they do not understand the real purpose of the Patañjali system of yoga. 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 Patañjali Muni, the famous exponent of the yoga system. The great sage declares in his Yoga-sūtras (3.34): puruṣārtha-śūnyānāṁ guṇānāṁ pratiprasavaḥ kaivalyaṁ svarūpa-pratiṣṭhā vā citi-śaktir iti.</p> | | <div class="purport text"><p>By practice of yoga one becomes gradually detached from material concepts. This is the primary characteristic of the yoga principle. And after this, one becomes situated in trance, or samādhi, which means that the yogī realizes the Supersoul through transcendental mind and intelligence, without any of the misgivings of identifying the self with the Superself. Yoga practice is more or less based on the principles of the Patañjali system. Some unauthorized commentators try to identify the individual soul with the Supersoul, and the monists think this to be liberation, but they do not understand the real purpose of the Patañjali system of yoga. 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 Patañjali Muni, the famous exponent of the yoga system. The great sage declares in his Yoga-sūtras (3.34): puruṣārtha-śūnyānāṁ guṇānāṁ pratiprasavaḥ kaivalyaṁ svarūpa-pratiṣṭhā vā citi-śaktir iti.</p> |
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| <p>In the yoga system, as described in this chapter, there are two kinds of samādhi, called samprajñāta-samādhi and asamprajñāta-samādhi. When one becomes situated in the transcendental position by various philosophical researches, he is said to have achieved samprajñāta-samādhi. In the asamprajñāta-samādhi there is no longer any connection with mundane pleasure, for one is then transcendental to all sorts of happiness derived from the senses. When the yogī is once situated in that transcendental position, he is never shaken from it. Unless the yogī is able to reach this position, he is unsuccessful. Today's so-called yoga practice, which involves various sense pleasures, is contradictory. A yogī indulging in sex and intoxication is a mockery. Even those yogīs who are attracted by the siddhis (perfections) in the process of yoga are not perfectly situated. If yogīs are attracted by the by-products of yoga, then they cannot attain the stage of perfection, as is stated in this verse. Persons, therefore, indulging in the make-show practice of gymnastic feats or siddhis should know that the aim of yoga is lost in that way.</p> | | <p>In the yoga system, as described in this chapter, there are two kinds of samādhi, called samprajñāta-samādhi and asamprajñāta-samādhi. When one becomes situated in the transcendental position by various philosophical researches, he is said to have achieved samprajñāta-samādhi. In the asamprajñāta-samādhi there is no longer any connection with mundane pleasure, for one is then transcendental to all sorts of happiness derived from the senses. When the yogī is once situated in that transcendental position, he is never shaken from it. Unless the yogī is able to reach this position, he is unsuccessful. Today's so-called yoga practice, which involves various sense pleasures, is contradictory. A yogī indulging in sex and intoxication is a mockery. Even those yogīs who are attracted by the siddhis (perfections) in the process of yoga are not perfectly situated. If yogīs are attracted by the by-products of yoga, then they cannot attain the stage of perfection, as is stated in this verse. Persons, therefore, indulging in the make-show practice of gymnastic feats or siddhis should know that the aim of yoga is lost in that way.</p> |
| <p>The best practice of yoga in this age is Kṛṣṇa consciousness, which is not baffling. A Kṛṣṇa conscious person is so happy in his occupation that he does not aspire after any other happiness. There are many impediments, especially in this age of hypocrisy, to practicing haṭha-yoga, dhyāna-yoga and jñāna-yoga, but there is no such problem in executing karma-yoga or bhakti-yoga.</p> | | <p>The best practice of yoga in this age is Kṛṣṇa consciousness, which is not baffling. A Kṛṣṇa conscious person is so happy in his occupation that he does not aspire after any other happiness. There are many impediments, especially in this age of hypocrisy, to practicing haṭha-yoga, dhyāna-yoga and jñāna-yoga, but there is no such problem in executing karma-yoga or bhakti-yoga.</p> |
| <p>As long as the material body exists, one has to meet the demands of the body, namely eating, sleeping, defending and mating. But a person who is in pure bhakti-yoga, or in Kṛṣṇa consciousness, does not arouse the senses while meeting the demands of the body. Rather, he accepts the bare necessities of life, making the best use of a bad bargain, and enjoys transcendental happiness in Kṛṣṇa consciousness. He is callous toward incidental occurrences—such as accidents, disease, scarcity and even the death of a most dear relative—but he is always alert to execute his duties in Kṛṣṇa consciousness, or bhakti-yoga. Accidents never deviate him from his duty. As stated in the Bhagavad-gītā ([[Vanisource:BG 2.14|BG 2.14]]), āgamāpāyino 'nityās tāṁs titikṣasva bhārata. He endures all such incidental occurrences because he knows that they come and go and do not affect his duties. In this way he achieves the highest perfection in yoga practice.</p> | | <p>As long as the material body exists, one has to meet the demands of the body, namely eating, sleeping, defending and mating. But a person who is in pure bhakti-yoga, or in Kṛṣṇa consciousness, does not arouse the senses while meeting the demands of the body. Rather, he accepts the bare necessities of life, making the best use of a bad bargain, and enjoys transcendental happiness in Kṛṣṇa consciousness. He is callous toward incidental occurrences—such as accidents, disease, scarcity and even the death of a most dear relative—but he is always alert to execute his duties in Kṛṣṇa consciousness, or bhakti-yoga. Accidents never deviate him from his duty. As stated in the Bhagavad-gītā ([[Vanisource:BG 2.14 (1972)|BG 2.14]]), āgamāpāyino 'nityās tāṁs titikṣasva bhārata. He endures all such incidental occurrences because he knows that they come and go and do not affect his duties. In this way he achieves the highest perfection in yoga practice.</p> |
| </div> | | </div> |
| </div> | | </div> |
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| :ātma-saṁyama-yogāgnau | | :ātma-saṁyama-yogāgnau |
| :juhvati jñāna-dīpite | | :juhvati jñāna-dīpite |
| :([[Vanisource:BG 4.27|BG 4.27]]) | | :([[Vanisource:BG 4.27 (1972)|BG 4.27]]) |
| <p>When one is enlightened, jñāna-dīpite, the light of knowledge is awakened, then ātma-saṁyama-yogāgnau, controlling the senses and offering in the fire of yoga. So the Patañjali system is explained in the purport that controlling the inner different kinds of, five kinds of, prāṇa-apāna-vāyu. That is a mechanical system. That is approved also. That helps controlling the senses. But there is another process that is called this bhakti-yoga system, that not only controlling the senses but to give engagement to the senses.</p> | | <p>When one is enlightened, jñāna-dīpite, the light of knowledge is awakened, then ātma-saṁyama-yogāgnau, controlling the senses and offering in the fire of yoga. So the Patañjali system is explained in the purport that controlling the inner different kinds of, five kinds of, prāṇa-apāna-vāyu. That is a mechanical system. That is approved also. That helps controlling the senses. But there is another process that is called this bhakti-yoga system, that not only controlling the senses but to give engagement to the senses.</p> |
| </div> | | </div> |
