Expressions researched:
"mystic bodily perfection"
|"mystic or yogic perfection"
|"mystic perfection"
|"mystic perfections"
|"mystic yoga perfection"
|"mystic yogic perfections"
|"perfect mystic"
|"perfection in mystic"
|"perfection in mysticism"
|"perfection of great mystic"
|"perfection of mystic"
|"perfection of the mystic"
|"perfectional stage of mystic"
|"perfections in the mystic"
|"perfections obtained from mystic"
|"perfections of mystic"
|"perfections of the mystic"
Bhagavad-gita As It Is
BG Chapters 1 - 6
O Kṛṣṇa, what is the destination of the unsuccessful transcendentalist, who in the beginning takes to the process of self-realization with faith but who later desists due to worldly-mindedness and thus does not attain perfection in mysticism?
BG 6.37, Translation and Purport: Arjuna said: O Kṛṣṇa, what is the destination of the unsuccessful transcendentalist, who in the beginning takes to the process of self-realization with faith but who later desists due to worldly-mindedness and thus does not attain perfection in mysticism?
The path of self-realization or mysticism is described in the Bhagavad-gītā. The basic principle of self-realization is knowledge that the living entity is not this material body but that he is different from it and that his happiness is in eternal life, bliss and knowledge. These are transcendental, beyond both body and mind. Self-realization is sought by the path of knowledge, by the practice of the eightfold system or by bhakti-yoga. In each of these processes one has to realize the constitutional position of the living entity, his relationship with God, and the activities whereby he can reestablish the lost link and achieve the highest perfectional stage of Kṛṣṇa consciousness. Following any of the above-mentioned three methods, one is sure to reach the supreme goal sooner or later. This was asserted by the Lord in the Second Chapter: even a little endeavor on the transcendental path offers a great hope for deliverance.
Srimad-Bhagavatam
SB Canto 2
The topmost planetary systems consist of planets like Brahmaloka and Dhruvaloka (the polestar), and all of them are situated beyond Maharloka. The inhabitants of those planets are empowered with eightfold achievements of mystic perfection.
SB 2.2.22, Purport: In the upper status of the planetary systems there are facilities thousands and thousands of times greater for material enjoyments than in the lower planetary systems. The topmost planetary systems consist of planets like Brahmaloka and Dhruvaloka (the polestar), and all of them are situated beyond Maharloka. The inhabitants of those planets are empowered with eightfold achievements of mystic perfection. They do not have to learn and practice the mystic processes of yoga perfection and achieve the power of becoming small like a particle (aṇimā-siddhi), or lighter than a soft feather (laghimā-siddhi). They do not have to get anything and everything from anywhere and everywhere (prāpti-siddhi), to become heavier than the heaviest (mahimā-siddhi), to act freely even to create something wonderful or to annihilate anything at will (īśitva-siddhi), to control all material elements (vaśitva-siddhi), to possess such power as will never be frustrated in any desire (prākāmya-siddhi), or to assume any shape or form one may even whimsically desire (kāmāvasāyitā-siddhi).
Out of all kinds of perfections attained by the process of knowledge, yoga perfection in devotional service is the highest of all and the most mysterious also, even more mysterious than the eight kinds of mystic perfection attained by the process of yogic performances.
SB 2.9.35, Purport: Brahmājī previously told Nārada that the desires of Brahmājī are never unfulfilled because he is always absorbed in the transcendental loving service of the Lord; nor has he any desire in his heart save and except the transcendental service of the Lord. That is the beauty and mystery of the process of bhakti-yoga. As the Lord's desire is infallible because He is acyuta, similarly the desires of the devotees in the transcendental service of the Lord are also acyuta, infallible. This is very difficult, however, for the layman to understand without knowledge of the mystery of devotional service, as it is very difficult to know the potency of touchstone. As touchstone is rarely found, a pure devotee of the Lord is also rarely to be seen, even amongst millions of liberated souls (koṭiṣv api mahāmune). Out of all kinds of perfections attained by the process of knowledge, yoga perfection in devotional service is the highest of all and the most mysterious also, even more mysterious than the eight kinds of mystic perfection attained by the process of yogic performances. In the Bhagavad-gītā (18.64) the Lord therefore advised Arjuna about this bhakti-yoga:
- sarva-guhyatamaṁ bhūyaḥ
- śṛṇu me paramaṁ vacaḥ
"Just hear from Me again about the most confidential part of the instructions in Bhagavad-gītā."
SB Canto 3
SB 3.25.37, Translation: Thus because he is completely absorbed in thought of Me, the devotee does not desire even the highest benediction obtainable in the upper planetary systems, including Satyaloka. He does not desire the eight material perfections obtained from mystic yoga, nor does he desire to be elevated to the kingdom of God. Yet even without desiring them, the devotee enjoys, even in this life, all the offered benedictions.
Brahmā and the great ṛṣis and the great master of yoga (Śiva) are not ordinary living entities; they are very powerful and have all the perfections of mystic yoga.
SB 3.32.12-15, Purport: Sometimes Brahmā thinks that he is independent of the Supreme Lord, and the worshiper also thinks that Brahmā is independent. For this reason, after the destruction of this material world, when there is again creation by the interaction of the material modes of nature, Brahmā comes back. Although Brahmā reaches the Supreme Personality of Godhead as the first puruṣa incarnation, Mahā-Viṣṇu, who is full with transcendental qualities, he cannot stay in the spiritual world.
The specific significance of his coming back may be noted. Brahmā and the great ṛṣis and the great master of yoga (Śiva) are not ordinary living entities; they are very powerful and have all the perfections of mystic yoga. But still they have an inclination to try to become one with the Supreme, and therefore they have to come back. In the Śrīmad-Bhāgavatam it is accepted that as long as one thinks that he is equal with the Supreme Personality of Godhead, he is not completely purified or knowledgeable. In spite of going up to the first puruṣa-avatāra, Mahā-Viṣṇu, after the dissolution of this material creation, such personalities again fall down or come back to the material creation.
SB Canto 4
Yogīs also try to satisfy themselves, by thinking that they can achieve different mystic perfections.
SB 4.11.14, Purport: The word samprasanne, which is used in this verse, means "being satisfied." A person should act in such a way that the Lord is satisfied by the activity; it is not that he himself is to be satisfied. Of course, when the Lord is satisfied, the devotee automatically becomes satisfied. This is the secret of the process of bhakti-yoga. Outside of bhakti-yoga, everyone is trying to satisfy himself. No one is trying to satisfy the Lord. Karmīs grossly try to satisfy their senses, but even those who are elevated to the platform of knowledge also try to satisfy themselves, in a subtle form. Karmīs try to satisfy themselves by sense gratification, and jñānīs try to satisfy themselves by subtle activities or mental speculation and thinking themselves to be God. Yogīs also try to satisfy themselves, by thinking that they can achieve different mystic perfections. But only devotees try to satisfy the Supreme Personality of Godhead. The devotees' process of self-realization is completely different from the processes of the karmīs, jñānīs and yogīs. Everyone else is trying to satisfy himself, whereas the devotee tries only to satisfy the Lord. The devotional process is completely different from the others; by working to please the Lord by engaging his senses in the Lord's loving service, the devotee is immediately situated on the transcendental platform, and he enjoys unlimited blissful life.
The perfection of mystic yoga is possible when one is continuously in connection with the Supreme Personality of Godhead by discharging devotional service.
SB 4.13.8-9, Purport: The more one makes advancement in devotional service, the more one becomes detached from material opulence and material activity. This is the spiritual nature, full of bliss. This is also described in Bhagavad-gītā (2.59). Paraṁ dṛṣṭvā nivartate: one ceases to take part in material enjoyment upon tasting superior, blissful life in spiritual existence. By advancement in spiritual knowledge, which is considered to be like blazing fire, all material desires are burned to ashes. The perfection of mystic yoga is possible when one is continuously in connection with the Supreme Personality of Godhead by discharging devotional service. A devotee is always thinking of the Supreme Person at every step of his life. Every conditioned soul is full of the reactions of his past life, but all dirty things are immediately burned to ashes if one simply executes devotional service. This is described in the Nārada-pañcarātra: sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170).
Such great saintly persons who have attained complete perfection in mystic yoga are not visible in this age on earth because humanity is not worthy of their presence.
SB 4.22.48, Purport: It is said that the demigods never touch the surface of the earth. They walk and travel in space only. Like the great sage Nārada, the Kumāras do not require any machine to travel in space. There are also residents of Siddhaloka who can travel in space without machines. Since they can go from one planet to another, they are called siddhas; that is to say they have acquired all mystic and yogic powers. Such great saintly persons who have attained complete perfection in mystic yoga are not visible in this age on earth because humanity is not worthy of their presence. The Kumāras, however, praised the characteristics of Mahārāja Pṛthu and his great devotional attitude and humility. The Kumāras were greatly satisfied by King Pṛthu's method of worship. It was by the grace of Mahārāja Pṛthu that the common citizens in his domain could see the Kumāras flying in outer space.
As the mind is completely cleansed, one attains the perfectional stage of mystic yoga, for then the yogī always sees the Supreme Personality of Godhead within his heart.
SB 4.31.20, Purport: As stated, śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ (SB 1.2.17). By always thinking of Kṛṣṇa, the pure devotee's heart is freed from all kinds of desires. In the material world, the heart of the living entity is filled with material desires. When the living entity is cleansed, he does not think of anything material. As the mind is completely cleansed, one attains the perfectional stage of mystic yoga, for then the yogī always sees the Supreme Personality of Godhead within his heart (dhyanāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1)). As soon as the Lord is seated within the heart of the devotee, the devotee cannot be contaminated by the material modes of nature. As long as one is under the control of the material modes, he desires so many things and makes so many plans for material sense enjoyment, but as soon as the Lord is perceived in the heart, all material desires vanish. When the mind is completely free from material desire, the devotee can think of the Lord constantly. In this way he becomes completely dependent upon the lotus feet of the Lord.
SB Canto 5
Under the circumstances, Lord Ṛṣabhadeva refused to manifest mystic yogic perfections, and Mahārāja Parīkṣit asked why He did not accept them, since, for a devotee, they are not at all disturbing.
SB 5.6.1, Purport: A pure devotee is constantly engaged in the service of the Supreme Personality of Godhead. Whatever is necessary for the discharge of devotional service is automatically attained, though it may appear to be the result of mystic yoga power. Sometimes a yogī displays a little yogic power by manufacturing gold. A little quantity of gold captivates foolish people, and thus the yogī gets many followers, who are willing to accept such a tiny person as the Supreme Personality of Godhead. Such a yogī may also advertise himself as Bhagavān. However, a devotee does not have to exhibit such magical wonders. Without practicing the mystic yogic process, he achieves even greater opulence all over the world. Under the circumstances, Lord Ṛṣabhadeva refused to manifest mystic yogic perfections, and Mahārāja Parīkṣit asked why He did not accept them, since, for a devotee, they are not at all disturbing. A devotee is never distressed or satisfied by material opulence. His concern is how to please the Supreme Personality of Godhead. If, by the grace of the Supreme Lord, a devotee achieves extraordinary opulence, he utilizes the opportunity for the Lord's service. He is not disturbed by the opulence.
SB 5.16.13-14, Translation: O Mahārāja Parīkṣit, best of the Bharata dynasty, between these four mountains are four huge lakes. The water of the first tastes just like milk; the water of the second, like honey; and that of the third, like sugarcane juice. The fourth lake is filled with pure water. The celestial beings such as the Siddhas, Cāraṇas and Gandharvas, who are also known as demigods, enjoy the facilities of those four lakes. Consequently they have the natural perfections of mystic yoga, such as the power to become smaller than the smallest or greater than the greatest. There are also four celestial gardens named Nandana, Caitraratha, Vaibhrājaka and Sarvatobhadra.
SB Canto 7
The word susamāhitaḥ means "very attentive" or "fully fixed." The ability to fix the mind in this way is a result of yoga-siddhi, mystic perfection.
SB 7.9.7, Translation and Purport: Prahlāda Mahārāja fixed his mind and sight upon Lord Nṛsiṁhadeva with full attention in complete trance. With a fixed mind, he began to offer prayers in love with a faltering voice.
The word susamāhitaḥ means "very attentive" or "fully fixed." The ability to fix the mind in this way is a result of yoga-siddhi, mystic perfection. As it is stated in Śrīmad-Bhāgavatam (12.13.1), dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ. One attains yogic perfection when he is freed from all material diversions and his mind is fixed upon the lotus feet of the Lord. This is called samādhi or trance. Prahlāda Mahārāja attained that stage beyond the senses. Because he was engaged in service, he felt transcendentally situated, and naturally his mind and attention became saturated in transcendence. In that condition, he began to offer his prayers as follows.
SB Canto 8
Many demons who were continuously inimical toward You finally achieved the perfection of great mystic yogīs.
SB 8.22.6-7, Translation and Purport: Many demons who were continuously inimical toward You finally achieved the perfection of great mystic yogīs. Your Lordship can perform one work to serve many purposes, and consequently, although You have punished me in many ways, I do not feel ashamed of having been arrested by the ropes of Varuṇa, nor do I feel aggrieved.
Bali Mahārāja appreciated the Lord's mercy not only upon him but upon many other demons. Because this mercy is liberally distributed, the Supreme Lord is called all-merciful. Bali Mahārāja was indeed a fully surrendered devotee, but even some demons who were not at all devotees but merely enemies of the Lord attained the same exalted position achieved by many mystic yogīs. Thus Bali Mahārāja could understand that the Lord had some hidden purpose in punishing him. Consequently he was neither unhappy nor ashamed because of the awkward position in which he had been put by the Supreme Personality of Godhead.
SB Canto 9
A pure devotee is uninterested not only in elevation to the higher planetary systems but even in the perfections of mystic yoga. Real perfection is devotional service.
SB 9.4.25, Translation and Purport: Those who are saturated with the transcendental happiness of rendering service to the Supreme Personality of Godhead are uninterested even in the achievements of great mystics, for such achievements do not enhance the transcendental bliss felt by a devotee who always thinks of Kṛṣṇa within the core of his heart.
A pure devotee is uninterested not only in elevation to the higher planetary systems but even in the perfections of mystic yoga. Real perfection is devotional service. The happiness derived from merging in the impersonal Brahman and the happiness derived from the eight perfections of mystic yoga (aṇimā, laghimā, prāpti and so on) do not give any pleasure to the devotee. As stated by Śrīla Prabodhānanda Sarasvatī:
- kaivalyaṁ narakāyate tridaśa-pūr ākāśa-puṣpāyate
- durdāntendriya-kāla-sarpa-paṭalī protkhāta-daṁṣṭrāyate
- viśvaṁ pūrṇa-sukhāyate vidhi-mahendrādiś ca kīṭāyate
- yat kāruṇya-kaṭākṣa-vaibhavavatāṁ taṁ gauram eva stumaḥ
- (Caitanya-candrāmṛta 5)
When a devotee has achieved the position of rendering transcendental loving service to the Lord through the mercy of Lord Caitanya, he thinks the impersonal Brahman to be no better than hell, and he regards material happiness in the heavenly planets to be like a will-o'-the-wisp. As far as the perfection of mystic powers is concerned, a devotee compares it to a venomous snake with no teeth. A mystic yogī is especially concerned with controlling the senses, but because the senses of a devotee are engaged in the service of the Lord (hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170)) there is no need for separate control of the senses.
I do not pray to the Supreme Personality of Godhead for the eight perfections of mystic yoga, nor for salvation from repeated birth and death.
SB 9.21.12, Translation and Purport: I do not pray to the Supreme Personality of Godhead for the eight perfections of mystic yoga, nor for salvation from repeated birth and death. I want only to stay among all the living entities and suffer all distresses on their behalf, so that they may be freed from suffering.
Vāsudeva Datta made a similar statement to Śrī Caitanya Mahāprabhu, requesting the Lord to liberate all living entities in His presence. Vāsudeva Datta submitted that if they were unfit to be liberated, he himself would take all their sinful reactions and suffer personally so that the Lord might deliver them. A Vaiṣṇava is therefore described as being para-duḥkha-duḥkhī, very much aggrieved by the sufferings of others. As such, a Vaiṣṇava engages in activities for the real welfare of human society.
SB Cantos 10.14 to 12 (Translations Only)
SB 10.87.38, Translation: The illusory material nature attracts the minute living entity to embrace her, and as a result he assumes forms composed of her qualities. Subsequently, he loses all his spiritual qualities and must undergo repeated deaths. You, however, avoid the material energy in the same way that a snake abandons its old skin. Glorious in Your possession of eight mystic perfections, You enjoy unlimited opulences.
SB 11.15.1, Translation: The Supreme Personality of Godhead said: My dear Uddhava, the mystic perfections of yoga are acquired by a yogī who has conquered his senses, steadied his mind, conquered the breathing process and fixed his mind on Me.
SB 11.15.2, Translation: Śrī Uddhava said: My dear Lord Acyuta, by what process can mystic perfection be achieved, and what is the nature of such perfection? How many mystic perfections are there? Please explain these things to me. Indeed, You are the bestower of all mystic perfections.
SB 11.15.3, Translation: The Supreme Personality of Godhead said: The masters of the yoga system have declared that there are eighteen types of mystic perfection and meditation, of which eight are primary, having their shelter in Me, and ten are secondary, appearing from the material mode of goodness.
SB 11.15.4-5, Translation: Among the eight primary mystic perfections, the three by which one transforms one's own body are aṇimā, becoming smaller than the smallest; mahimā, becoming greater than the greatest; and laghimā, becoming lighter than the lightest. Through the perfection of prāpti one acquires whatever one desires, and through prākāmya-siddhi one experiences any enjoyable object, either in this world or the next. Through iśitā-siddhi one can manipulate the subpotencies of māyā, and through the controlling potency called vaśitā-siddhi one is unimpeded by the three modes of nature. One who has acquired kāmāvasāyitā-siddhi can obtain anything from anywhere, to the highest possible limit. My dear gentle Uddhava, these eight mystic perfections are considered to be naturally existing and unexcelled within this world.
SB 11.15.6-7, Translation: The ten secondary mystic perfections arising from the modes of nature are the powers of freeing oneself from hunger and thirst and other bodily disturbances, hearing and seeing things far away, moving the body at the speed of the mind, assuming any form one desires, entering the bodies of others, dying when one desires, witnessing the pastimes between the demigods and the celestial girls called Apsarās, completely executing one's determination and giving orders whose fulfillment is unimpeded.
SB 11.15.8-9, Translation: The power to know past, present and future; tolerance of heat, cold and other dualities; knowing the minds of others; checking the influence of fire, sun, water, poison, and so on; and remaining unconquered by others—these constitute five perfections of the mystic process of yoga and meditation. I am simply listing these here according to their names and characteristics. Now please learn from Me how specific mystic perfections arise from specific meditations and also of the particular processes involved.
SB 11.15.10, Translation: One who worships Me in My atomic form pervading all subtle elements, fixing his mind on that alone, obtains the mystic perfection called aṇimā.
SB 11.15.11, Translation: One who absorbs his mind in the particular form of the mahat-tattva and thus meditates upon Me as the Supreme Soul of the total material existence achieves the mystic perfection called mahimā. By further absorbing the mind in the situation of each individual element such as the sky, air, fire, and so on, one progressively acquires the greatness of each material element.
SB 11.15.14, Translation: One who concentrates all mental activities in Me as the Supersoul of that phase of the mahat-tattva which manifests the chain of fruitive activities obtains from Me, whose appearance is beyond material perception, the most excellent mystic perfection called prākāmya.
SB 11.15.15, Translation: One who places his consciousness on Viṣṇu, the Supersoul, the prime mover and Supreme Lord of the external energy consisting of three modes, obtains the mystic perfection of controlling other conditioned souls, their material bodies and their bodily designations.
SB 11.15.16, Translation: The yogī who places his mind in My form of Nārāyaṇa, known as the fourth factor, full of all opulences, becomes endowed with My nature and thus obtains the mystic perfection called vaśitā.
SB 11.15.21, Translation: The yogī who completely absorbs his mind in Me, and who then makes use of the wind that follows the mind to absorb the material body in Me, obtains through the potency of meditation on Me the mystic perfection by which his body immediately follows his mind wherever it goes.
SB 11.15.24, Translation: The yogī who has achieved the mystic perfection called svacchanda-mṛtyu blocks the anus with the heel of the foot and then lifts the soul from the heart to the chest, to the neck and finally to the head. Situated within the brahma-randhra, the yogī then gives up his material body and guides the spirit soul to the selected destination.
SB 11.15.31, Translation: A learned devotee who worships Me through yoga meditation certainly obtains in all respects the mystic perfections that I have described.
SB 11.15.32, Translation: For a sage who has conquered his senses, breathing and mind, who is self-controlled and always absorbed in meditation on Me, what mystic perfection could possibly be difficult to achieve?
SB 11.15.33, Translation: Learned experts in devotional service state that the mystic perfections of yoga that I have mentioned are actually impediments and are a waste of time for one who is practicing the supreme yoga, by which one achieves all perfection in life directly from Me.
SB 11.15.34, Translation: Whatever mystic perfections can be achieved by good birth, herbs, austerities and mantras can all be achieved by devotional service to Me; indeed, one cannot achieve the actual perfection of yoga by any other means.
SB 11.15.35, Translation: My dear Uddhava, I am the cause, the protector and the Lord of all mystic perfections, of the yoga system, of analytic knowledge, of pure activity and of the community of learned Vedic teachers.
SB 11.19.27, Translation: Actual religious principles are stated to be those that lead one to My devotional service. Real knowledge is the awareness that reveals My all-pervading presence. Detachment is complete disinterest in the objects of material sense gratification, and opulence is the eight mystic perfection, such as aṇimā-siddhi.
SB 11.28.41, Translation: By various methods, some yogīs free the body from disease and old age and keep it perpetually youthful. Thus they engage in yoga for the purpose of achieving material mystic perfections.
SB 11.28.42, Translation: This mystic bodily perfection is not valued very highly by those expert in transcendental knowledge. Indeed, they consider endeavor for such perfection useless, since the soul, like a tree, is permanent, but the body, like a tree's fruit, is subject to destruction.
SB 12.10.39, Translation: Mārkaṇḍeya Ṛṣi, the best of the descendants of Bhṛgu, is glorious because of his achievement of perfection in mystic yoga. Even today he travels about this world, fully absorbed in unalloyed devotion for the Supreme Personality of Godhead.
SB 12.11.20, Translation: The goddess of fortune, Śrī, who never leaves the Lord's side, appears with Him in this world as the representation of His internal potency. Viṣvaksena, the chief among His personal associates, is known to be the personification of the Pañcarātra and other tantras. And the Lord's eight doorkeepers, headed by Nanda, are His mystic perfections, beginning with aṇimā.
Sri Caitanya-caritamrta
CC Adi-lila
Such training depends upon sincere prayers, devotional service, achievement of success in mystic perfection, and the successful merging of oneself in the activities of the soul and Supersoul.
CC Adi 5.22, Purport: With the help of this universal air, a yogī can travel to any planet and get a body suitable for its atmosphere. We can understand this process by comparing it to the electronic transmission of radio messages. With radio transmitters, sound waves produced at a certain station can travel all over the earth in seconds. But sound is produced from the ethereal sky, and as already explained, subtler than the ethereal sky is the mind, and finer than the mind is the intelligence. Spirit is still finer than the intelligence, and by nature it is completely different from matter. Thus we can just imagine how quickly the spirit soul can travel through the universal atmosphere.
To come to the stage of manipulating finer elements like mind, intelligence and spirit, one needs appropriate training, an appropriate mode of life and appropriate association. Such training depends upon sincere prayers, devotional service, achievement of success in mystic perfection, and the successful merging of oneself in the activities of the soul and Supersoul. A gross materialist, whether he be an empiric philosopher, a scientist, a psychologist or whatever, cannot attain such success through blunt efforts and word jugglery.
A devotee of Lord Caitanya considers residence in the heavenly planets a will-o’-the-wisp. He surpasses the perfection of mystic yoga power because for him the senses are like snakes with broken fangs.
CC Adi 14.1, Purport: In his book Caitanya-candrāmṛta, Śrīla Prabodhānanda Sarasvatī says, “One who receives a little favor from the Lord becomes so exalted that he does not care even for liberation, which is sought after by many great scholars and philosophers. Similarly, a devotee of Lord Caitanya considers residence in the heavenly planets a will-o’-the-wisp. He surpasses the perfection of mystic yoga power because for him the senses are like snakes with broken fangs.” A snake is a very fearful and dangerous animal because of his poison fangs, but if these fangs are broken, the appearance of a snake is no cause for fear. The yoga principles are meant to control the senses, but there is no scope for the senses of one engaged in the service of the Lord to be dangerous like snakes. These are the gifts of Śrī Caitanya Mahāprabhu.
The Hari-bhakti-vilāsa confirms that difficult things become easy to understand if one remembers Śrī Caitanya Mahāprabhu and easy things become very difficult to understand if one forgets Him. We actually see that even those who are very great scientists in the eyes of the general public cannot understand the very simple idea that life comes from life, because they do not have the mercy of Caitanya Mahāprabhu.
CC Madhya-lila
CC Madhya 23.79-81, Translation: “‘These qualities are (1) the Lord is always situated in His original position, (2) He is omniscient, (3) He is always fresh and youthful, (4) He is the concentrated form of eternity, knowledge and bliss, and (5) He is the possessor of all mystic perfection. There are another five qualities, which exist in the Vaikuṇṭha planets in Nārāyaṇa, the Lord of Lakṣmī. These qualities are also present in Kṛṣṇa, but they are not present in demigods like Lord Śiva or in other living entities. These are (1) the Lord possesses inconceivable supreme power, (2) He generates innumerable universes from His body, (3) He is the original source of all incarnations, (4) He bestows salvation upon enemies He kills, and (5) He has the ability to attract exalted persons who are satisfied in themselves. Although these qualities are present in Nārāyaṇa, the dominating Deity of the Vaikuṇṭha planets, they are even more wonderfully present in Kṛṣṇa.
CC Madhya 24.39, Translation: “Pure devotional service is so sublime that one can very easily forget the happiness derived from material enjoyment, material liberation and mystic or yogic perfection. Thus the devotee is bound by Kṛṣṇa's mercy and His uncommon power and qualities.
Other Books by Srila Prabhupada
Nectar of Devotion
The mystic perfections achieved by actually successful yogīs are eight in number.
Nectar of Devotion 1: The mystic perfections achieved by actually successful yogīs are eight in number. Aṇimā-siddhi refers to the power by which one can become so small that he can enter into a stone. Modern scientific improvements also enable us to enter into stone, because they provide for excavating so many subways, penetrating the hills, etc. So aṇimā-siddhi, the mystic perfection of trying to enter into stone, has also been achieved by material science. Similarly, all of the yoga-siddhis, or perfections, are material arts. For example, in one yoga-siddhi there is development of the power to become so light that one can float in the air or on water. That is also being performed by modern scientists. They are flying in the air, they are floating on the surface of the water, and they are traveling under the water.
After comparing all these mystic yoga-siddhis to materialistic perfections, we find that the materialistic scientists try for the same perfections. So actually there is no difference between mystic perfection and materialistic perfection. A German scholar once said that the so-called yoga perfections had already been achieved by the modern scientists, and so he was not concerned with them. He intelligently went to India to learn how he could understand his eternal relationship with the Supreme Lord by means of bhakti-yoga, devotional service.
Of course, in the categories of mystic perfection there are certain processes which the material scientists have not yet been able to develop. For instance, a mystic yogī can enter into the sun planet simply by using the rays of the sunshine. This perfection is called laghimā. Similarly, a yogī can touch the moon with his finger. Though the modern astronauts go to the moon with the help of spaceships, they undergo many difficulties, whereas a person with mystic perfection can extend his hand and touch the moon with his finger.
There is another mystic perfection, which is known as prākāmya (magic). By this prākāmya power one can achieve anything he likes.
Nectar of Devotion 1: The modern scientists have manufactured nuclear weapons with which they can destroy an insignificant part of this planet, but by the yoga-siddhi known as īśitā one can create and destroy an entire planet simply at will. Another perfection is called vaśitā, and by this perfection one can bring anyone under his control. This is a kind of hypnotism which is almost irresistible. Sometimes it is found that a yogī who may have attained a little perfection in this vaśitā mystic power comes out among the people and speaks all sorts of nonsense, controls their minds, exploits them, takes their money and then goes away.
There is another mystic perfection, which is known as prākāmya (magic). By this prākāmya power one can achieve anything he likes. For example, one can make water enter into his eye and then again come out from within the eye. Simply by his will he can perform such wonderful activities.
"I do not aspire to this. Nor do I wish the mystic perfections of yoga practice, nor do I aspire to spiritual emancipation. All I wish for, my Lord, is Your association and transcendental service eternally."
Nectar of Devotion 4: In the Bhāgavatam, Sixth Canto, Eleventh Chapter, verse 25, there is a similar statement by Vṛtrāsura, who addresses the Lord as follows: "My dear Lord, by leaving Your transcendental service I may be promoted to the planet called Dhruvaloka (the polestar), or I may gain lordship over all the planetary systems of the universe. But I do not aspire to this. Nor do I wish the mystic perfections of yoga practice, nor do I aspire to spiritual emancipation. All I wish for, my Lord, is Your association and transcendental service eternally."
This statement is confirmed by Lord Śiva in Śrīmad-Bhāgavatam, Sixth Canto, Seventeenth Chapter, verse 28, wherein Lord Śiva addresses Satī thus: "My dear Satī, persons who are devoted to Nārāyaṇa (Kṛṣṇa) are not afraid of anything. If they are elevated to the higher planetary systems, or if they get liberation from material contamination, or if they are pushed down to the hellish condition of life—or, in fact, in any situation whatever—they are not afraid of anything. Simply because they have taken shelter of the lotus feet of Nārāyaṇa, for them any position in the material world is as good as another."
Any person who is fortunate enough to achieve this dust does not care for heavenly planets, lordship over all the planetary systems, the mystic perfections of yoga, or even liberation from material existence.
Nectar of Devotion 4: There is a similar prayer by the nāga-patnīs (wives of the Kāliya serpent), in the Tenth Canto of Śrīmad-Bhāgavatam, Sixteenth Chapter, verse 37. The nāga-patnīs say there, "Dear Lord, the dust of Your lotus feet is very wonderful. Any person who is fortunate enough to achieve this dust does not care for heavenly planets, lordship over all the planetary systems, the mystic perfections of yoga, or even liberation from material existence. In other words, anyone who adores the dust of Your lotus feet does not care a fig for all other perfectional stages."
There is a similar statement in the Tenth Canto, Eighty-seventh Chapter, verse 21, wherein the Śrutis, the Vedas personified, pray to the Lord as follows: "Dear Lord, it is very difficult to understand spiritual knowledge. Your appearance here, just as You are, is to explain to us this most difficult subject of knowledge of the spirit. As such, Your devotees who have left their domestic comforts to associate with the liberated ācāryas (teachers) are now fully merged in the devotional service of Your Lordship, and thus they do not care for any so-called liberation."
"My dear Uddhava, a person whose consciousness is completely absorbed in My thought and activities does not aspire even to occupy the post of Brahmā, or the post of Indra, or the post of lordship over the planets, or the eight kinds of mystic perfections, or even liberation itself."
Nectar of Devotion 4: In the Eleventh Canto of Śrīmad-Bhāgavatam, Twentieth Chapter, verse 34, Lord Kṛṣṇa says to Uddhava, "My dear Uddhava, the devotees who have completely taken shelter of My service are so steadfast in devotional service that they have no other desire. Even if they are offered the four kinds of spiritual opulences,* they will refuse to accept them. So what to speak of their desiring anything within the material world!" Similarly, Lord Kṛṣṇa says in another passage of the Bhāgavatam, Eleventh Canto, Fourteenth Chapter, verse 14, "My dear Uddhava, a person whose consciousness is completely absorbed in My thought and activities does not aspire even to occupy the post of Brahmā, or the post of Indra, or the post of lordship over the planets, or the eight kinds of mystic perfections, or even liberation itself." In the Twelfth Canto of Śrīmad-Bhāgavatam, Tenth Chapter, verse 6, Lord Śiva says to Devī, "My dear Devī, this great brāhmaṇa sage Mārkaṇḍeya has attained unflinching faith and devotion unto the Supreme Personality of Godhead, and as such he does not aspire after any benedictions, including liberation from the material world."
It is specifically mentioned that the karmīs who are aspiring after the fruitive results of their activities, the salvationists who are aspiring to become one with the Supreme Person, and the yogīs who are aspiring after mystic perfections can achieve the results of all perfectional stages simply by chanting the mahā-mantra.
Nectar of Devotion 12: The importance of chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare is very strongly stressed in the Second Canto, First Chapter, verse 11, of Śrīmad-Bhāgavatam in the following way. Śukadeva Gosvāmī tells Mahārāja Parīkṣit, "My dear King, if one is spontaneously attached to the chanting of the Hare Kṛṣṇa mahā-mantra, it is to be understood that he has attained the highest perfectional stage." It is specifically mentioned that the karmīs who are aspiring after the fruitive results of their activities, the salvationists who are aspiring to become one with the Supreme Person, and the yogīs who are aspiring after mystic perfections can achieve the results of all perfectional stages simply by chanting the mahā-mantra. Śukadeva uses the word nirṇītam, which means "it has already been decided." He was a liberated soul and therefore could not accept anything which was not conclusive. So Śukadeva Gosvāmī especially stresses that it has already been concluded that one who has come to the stage of chanting the Hare Kṛṣṇa mantra with determination and steadiness must be considered to have already passed the trials of fruitive activities, mental speculation and mystic yoga.
These transcendental qualities are as follows: (51) changeless; (52) all-cognizant; (53) ever fresh; (54) sac-cid-ānanda (possessing an eternal blissful body); (55) possessing all mystic perfections.
Nectar of Devotion 21: Besides all of the above-mentioned fifty qualities, Lord Kṛṣṇa possesses five more, which are sometimes partially manifested in the persons of Lord Brahmā or Lord Śiva. These transcendental qualities are as follows: (51) changeless; (52) all-cognizant; (53) ever fresh; (54) sac-cid-ānanda (possessing an eternal blissful body); (55) possessing all mystic perfections.
Kṛṣṇa also possesses five other qualities, which are manifest in the body of Nārāyaṇa, and they are listed as follows. (56) He has inconceivable potency. (57) Uncountable universes generate from His body. (58) He is the original source of all incarnations. (59) He is the giver of salvation to the enemies whom He kills. (60) He is the attractor of liberated souls. All these transcendental qualities are manifest wonderfully in the personal feature of Lord Kṛṣṇa.
Nectar of Instruction
Bhukti-kāmīs, who are interested in material happiness, mukti-kāmīs, who desire liberation by merging in the existence of the formless Absolute (Brahman), and siddhi-kāmīs, who desire the perfection of mystic yoga practice, are classified as atyāhārīs. To associate with such persons is not at all desirable.
Nectar of Instruction 2, Purport: One should also avoid association with Māyāvādīs, who simply blaspheme Vaiṣṇavas (devotees). Bhukti-kāmīs, who are interested in material happiness, mukti-kāmīs, who desire liberation by merging in the existence of the formless Absolute (Brahman), and siddhi-kāmīs, who desire the perfection of mystic yoga practice, are classified as atyāhārīs. To associate with such persons is not at all desirable.
Desires to expand the mind by perfecting mystic yoga, merging in the existence of Brahman, or attaining whimsical material prosperity are all included within the category of greed (laulya). All attempts to acquire such material benefits or so-called spiritual advancement are impediments on the path of Kṛṣṇa consciousness.
Krsna, The Supreme Personality of Godhead
Thus condemned by the brāhmaṇa, Arjuna empowered himself with a mystic yoga perfection so that he could travel to any planet to find the brāhmaṇa's baby.
Krsna Book 89: Thus condemned by the brāhmaṇa, Arjuna empowered himself with a mystic yoga perfection so that he could travel to any planet to find the brāhmaṇa's baby. It seems that Arjuna had mastered the mystic yoga power by which yogīs can travel to any planet they desire. He first of all went to the planet known as Yamaloka, where the superintendent of death, Yamarāja, lives. There he searched for the brāhmaṇa's baby, but was unable to find him. He then immediately went to the planet where the King of heaven, Indra, lives. When unable to find the baby there, he went to the planet of the fire demigod, then to the planet of the Nirṛti demigod, and then to the moon planet. Then he went to Vāyuloka and Varuṇaloka. When unable to find the baby on those planets, he went down to the Rasātala planet, the lowest of the planetary systems. After traveling to all these different planets, he finally went to Brahmaloka, where even mystic yogīs cannot go. By the grace of Lord Kṛṣṇa, Arjuna had that power, and he went above the heavenly planets to Brahmaloka.
Renunciation Through Wisdom
The karma-yogī is automatically accomplished in the knowledge of the Absolute that the sannyāsī seeks and the eight mystic perfections that the meditating yogī aspires for.
Renunciation Through Wisdom 1.9: Since the karma-yogī knows that the ultimate enjoyer of the fruits of all his activities is Lord Kṛṣṇa, he does not hanker after those fruits and is fully detached from them. He always thinks of doing everything for Lord Kṛṣṇa. Such an unattached karma-yogī never thinks that action in Kṛṣṇa consciousness is meant for enjoying sense pleasure or avoiding pain. The sannyāsī renounces everything, including activities prescribed by the scriptures, in favor of cultivating knowledge of the Absolute. The yogī retires from active service and, desiring to see the Supersoul within his heart, spends his days in meditation with half-closed eyes. But he whose work is a sacrifice for the satisfaction of the Supreme makes no endeavors for his physical requirements. Since he is engaged in devotional service to the Supreme Lord, he is not required to execute the ritualistic activities recommended in the scriptures. Such a detached karma-yogī is superior to one who is merely unattached to the fruits of his work. The karma-yogī is automatically accomplished in the knowledge of the Absolute that the sannyāsī seeks and the eight mystic perfections that the meditating yogī aspires for.
Ultimately they attain a state of consciousness that cannot be compared to anything in this material world. In this state of mystic perfection, no suffering—not even death—seems formidable.
Renunciation Through Wisdom 1.9: Following the eightfold path of Patañjali, the meditative yogīs gradually elevate themselves, mastering the different stages until they reach samādhi, or the state of absorption in the Supersoul. In their desire to reach perfection, they tolerate all sorts of adversities and sufferings and remain fixed on their goal. Ultimately they attain a state of consciousness that cannot be compared to anything in this material world. In this state of mystic perfection, no suffering—not even death—seems formidable. Lord Kṛṣṇa's comment about such yogīs has been recorded in the Bhagavad-gītā (6.22),
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."
In his purport to this verse, Śrīla Bhaktivinoda Ṭhākura says that when one detaches himself from the sensual world and becomes situated in samādhi, complete absorption in the Absolute Truth, one perceives the pure spiritual self and is rewarded with intense bliss. Such a yogī never deviates his concentration from the Absolute Truth, the object of his meditation. The eight mystic perfections—aṇimā, laghimā, prāpti, prākāmya, and so on—which the yogī acquires during his discipline, are by-products of his yoga practice. In samādhi the yogī regards all these mystic perfections as insignificant. Many yogīs, after mastering a few of these mystic perfections, pretend to have mastered them all, and because of a restless mind they deviate from the goal of permanent samādhi.
Above karmīs are the jñānīs, or seekers of knowledge, who restrain the urges of their senses and become situated on the subtle, mental plane. Superior to them are the yogīs who seek mystic perfection. Lord Caitanya has described all these persons as aśānta, restless.
Renunciation Through Wisdom 2.1: When such thoughts become frequent and sincere, his search leads him to inquire into the Absolute Truth. Such a person takes up the path of self-realization. He may have many duties, but because of his previous pious activities such a wise person will execute these duties and at the same time confront the realities of birth, death, old age, and disease.
The lower stratum of those who strive for perfection are the karmīs, or fruitive workers, who look to gratify their senses. Above them are the jñānīs, or seekers of knowledge, who restrain the urges of their senses and become situated on the subtle, mental plane. Superior to them are the yogīs who seek mystic perfection. Lord Caitanya has described all these persons as aśānta, restless. Among them, those who are free of all material designations and are rid of the false ego, and who are thus liberated beings situated in the self—they alone can understand Lord Kṛṣṇa, the Supreme Person, in truth. When they become fully conversant with the science of Kṛṣṇa consciousness, such saintly souls can act as spiritual masters for all humanity, regardless of any external designation.
The mystic yogī's eightfold mystic perfection is not the same as the devotee's para-siddhi, or "highest perfection."
Renunciation Through Wisdom 2.7: According to the above verse, the devotees attain the highest perfection—that is, they join the elevated corps of the Lord's eternal associates. The mystic yogī's eightfold mystic perfection is not the same as the devotee's para-siddhi, or "highest perfection." While mystic yoga brings perfections that are material and temporary, devotional service to the Supreme Lord brings absolute perfection, which is transcendental and eternal. The Supreme Lord incessantly manifests His ever-fresh transcendental pastimes within this unlimited material universe, which He has created. These pastimes, known as bhauma-līlā, have been going on since time immemorial. The sun remains in one place, yet somewhere on earth people see it rising, while elsewhere people see it setting. This rising and setting has been going on since the dawn of creation. Similarly, although Lord Kṛṣṇa eternally resides in Goloka, His eternal abode, He manifests His transcendental pastimes at every moment in the countless universes of this cosmic creation.
Such surrender is free from any conditions. It is untinged by the desire for sense pleasure, liberation, or mystic perfections.
Renunciation Through Wisdom 5.1: The first limb of surrender is to accept that which helps us invoke the Lord's mercy. This means to completely depend on the Lord's will. Such surrender is free from any conditions. It is untinged by the desire for sense pleasure, liberation, or mystic perfections. The devotee, unlike others, is never in anxiety. His only concern is to execute the will of the Lord. In this connection, Śrīla Vyāsadeva says,
If a surrendered soul tries to arrange for food and shelter but does not succeed, or if, once having these things, he loses them, then despite such reverses he remains unperturbed and simply remembers the Supreme Lord, Hari.
It is true that when one prays sincerely at the Lord's lotus feet, the Lord generally fulfills one's wishes. But those who have completely surrendered to the Lord, throwing themselves at the His lotus feet, do not pray to the Him for anything material. Yet the Lord automatically provides for all their needs.
Another danger is this: If we were to receive all His mercy at once, we would become corrupt and fallen, like many yogīs who attain mystic perfection.
Renunciation Through Wisdom 5.1: However, since it is not possible to attain such a mood of complete surrender in a moment, we should also not expect the Lord's mercy to manifest before us instantaneously. Although the Lord, and sometimes even His devotees, perform miracles, still we must not expect such extraordinary things to happen to us. Of course, it is certain that the degree of mercy the Lord bestows upon us is much greater than our degree of surrender to Him. Another danger is this: If we were to receive all His mercy at once, we would become corrupt and fallen, like many yogīs who attain mystic perfection. Better that we continue to perform our duties in a regulated way, with patience and enthusiasm; then undoubtedly we will receive the Lord's full mercy.
Both the Vedas and the Śrīmad-Bhāgavatam describe the conditioned soul with the same analogy: On the tree-like human body reside two similar birds. One is the Supreme Soul, the Paramātmā feature of the Supreme Lord, and the other is the jīva soul. One bird, the jīva, is enjoying the fruits of material existence, while the other remains aloof, replete with all His transcendental potencies. The jīva soul must surrender to the Supreme Soul and relish the fruits given to him by the Lord.
Even the eight kinds of mystic perfections are puny compared with the bliss of being an eternal servant of Kṛṣṇa. And surrender is the only means to attain this state; no artificial method can be applied.
Renunciation Through Wisdom 5.1: The moment the spirit soul surrenders completely at the lotus feet of the Supreme Lord and prays to Him for engagement in His loving devotional service, the soul is freed from the bondage of fruitive reactions. In this stage he proves the truth of the scriptural injunction jīvera svarūpa haya kṛṣṇera nitya-dāsa: (CC Madhya 20.108) "In his original spiritual identity, the spirit soul is an eternal servant of Kṛṣṇa." This position gives the soul immense bliss. It is wrong to equate the position of an eternal servant of Kṛṣṇa with that of a slave of māyā, the illusory potency of Kṛṣṇa. In other words, the feelings of power and pleasure gained by lording it over matter are insignificant compared to the ecstacy one feels in the Lord's service. Even the eight kinds of mystic perfections are puny compared with the bliss of being an eternal servant of Kṛṣṇa. And surrender is the only means to attain this state; no artificial method can be applied. The awakening of pure Kṛṣṇa consciousness, which is the perfection of the living entity, is obtained only by surrendering to the Lord, the propensity for which is eternally inherent in the jīva.
Message of Godhead
The eightfold material perfections—such as aṇimā, laghimā, prāpti, īśitā, vaśitā, prākāmya, and so on—are concomitant in the attainment of perfection in mysticism, and are but indirect by-products of that process.
Message of Godhead 2: According to Patañjali's system, mysticism means perfect control of the mental plane with its various fickle inclinations. According to Patañjali, the transcendental state is to become free from sensuous activities and to attain the stage of perfection perceptible purely by the spirit soul. In such a state, the attention of the mystic never deviates from that spiritual achievement. The eightfold material perfections—such as aṇimā, laghimā, prāpti, īśitā, vaśitā, prākāmya, and so on—are concomitant in the attainment of perfection in mysticism, and are but indirect by-products of that process.
After attainment of one or two of the above perfections, many mystics fall into the trap of mental oscillation. In such a state, the mystic fails to attain to the highest perfection, namely, pure devotion to the Supreme Personality of Godhead. But the transcendental worker, or karma-yogī, has no such fear of falling down, for his attention is already fixed in the transcendental service of the Personality of Godhead. Thus, he does not need to enter separately into trance. For the karma-yogī, the mystic perfections manifest automatically due to the ever-increasing freshness of their object of attention, the Personality of Godhead. A mundaner is surely unable to realize how there can be so much transcendental happiness in the service of the Personality of Godhead.
Those who are not motivated by material results include the empiric philosopher, the mystic pursuing the eightfold mystic perfections, and finally the mystic engaged in the transcendental loving service of the Personality of Godhead.
Message of Godhead 2: Obviously, attainment of transcendental loving service to the Personality of Godhead is the ultimate goal of all mysticism. That is the purport of the above-mentioned verse. It is also worth mentioning the statement that Ṭhākura Bhaktivinoda makes in this connection: "The mystic who is engaged in the performance of the principle of loving service of Godhead is the highest of all mystics." One who renders loving service to Śrī Kṛṣṇa, the Personality of Godhead, with devotion and austerity, is the greatest of all mystics. Men who undertake austerities motivated by a desire for material results cannot be called yogīs or mystics. Those who are not motivated by material results include the empiric philosopher, the mystic pursuing the eightfold mystic perfections, and finally the mystic engaged in the transcendental loving service of the Personality of Godhead.
Narada-bhakti-sutra (sutras 1 to 8 only)
Someone may aspire for one of the eight yogic perfections in the mystic yoga process, such as to become the smallest, to become the heaviest, or to acquire anything he desires, but these achievements are material; they are not perfection.
Narada Bhakti Sutra 4, Purport: Before taking birth, he undergoes the miseries of living in the womb of his mother, and when he comes out he lives for a certain period and then again has to die and enter a mother's womb. But one who attains the highest perfection goes back to Godhead after leaving his present body. Once there, he doesn't have to come back to this material world and transmigrate from one body to another. That transfer to the spiritual world is the highest perfection of life. In other words, the devotee achieves his constitutional position of immortality and thus becomes completely peaceful.
Until a person achieves this perfection, he cannot be peaceful. He may artificially think he is one with the Supreme, but actually he is not; therefore, he has no peace. Similarly, someone may aspire for one of the eight yogic perfections in the mystic yoga process, such as to become the smallest, to become the heaviest, or to acquire anything he desires, but these achievements are material; they are not perfection. Perfection means to regain one's original spiritual form and engage in the loving service of the Lord. The living entity is part and parcel of the Supreme Lord, and if he performs the duties of the part and parcel, without proudly thinking he is one in all respects with the Supreme Lord, he attains real perfection and becomes peaceful.
Correspondence
1970 Correspondence
When a person becomes a perfect yogi he can transfer himself to any planet in the material or spiritual sky at his will. That is the perfection of the mystic yoga process.
Letter to Vrndavana Candra -- Los Angeles 19 July, 1970: Regarding your first question: When a person becomes a perfect yogi he can transfer himself to any planet in the material or spiritual sky at his will. That is the perfection of the mystic yoga process. Generally the yogis are impersonalists, therefore they transfer to higher planets within this material world. This is explained in the Second Canto of Bhagavatam. In Chapter VIII, verse XIII of the Gita it is described that the yogi is thinking of the Lord while vibrating Om, so he goes to the Lord's Abode because he is thinking of Krsna.
One who knows what is Om knows that Om is the sound representation of Krsna he immediately remembers Krsna just like we chant Om Namo Bhagavate Vasudevaya. This conception of Om and impersonal conception is different. The impersonalist has no information of Krsna, he thinks of something like the Brahmajyoti effulgence.
