Able to control the senses

Expressions researched:
"able to control his senses" |"able to control other senses" |"able to control the forces of all these different senses" |"able to control the forces of the senses" |"able to control the mind and senses" |"able to control the mind and the senses" |"able to control the senses" |"able to control the tongue" |"able to control your senses"

BG Chapters 1 - 6

The test of a yogī, devotee, or self-realized soul is that he is able to control the senses according to his plan.

BG 2.58, Translation and Purport:

One who is able to withdraw his senses from sense objects, as the tortoise draws its limbs within the shell, is firmly fixed in perfect consciousness.

The test of a yogī, devotee, or self-realized soul is that he is able to control the senses according to his plan. Most people, however, are servants of the senses and are thus directed by the dictation of the senses. That is the answer to the question as to how the yogī is situated. The senses are compared to venomous serpents. They want to act very loosely and without restriction. The yogī, or the devotee, must be very strong to control the serpents—like a snake charmer. He never allows them to act independently. There are many injunctions in the revealed scriptures; some of them are do-not's, and some of them are do's. Unless one is able to follow the do's and the do-not's, restricting oneself from sense enjoyment, it is not possible to be firmly fixed in Kṛṣṇa consciousness. The best example, set herein, is the tortoise. The tortoise can at any moment wind up its senses and exhibit them again at any time for particular purposes. Similarly, the senses of the Kṛṣṇa conscious persons are used only for some particular purpose in the service of the Lord and are withdrawn otherwise. Arjuna is being taught here to use his senses for the service of the Lord, instead of for his own satisfaction. Keeping the senses always in the service of the Lord is the example set by the analogy of the tortoise, who keeps the senses within.

The king was able to control his senses because of the following qualifications, as mentioned in the Śrīmad-Bhāgavatam.

BG 2.61, Purport:

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 (9.4.18-20):

sa vai manaḥ kṛṣṇa-padāravindayor

vacāṁsi vaikuṇṭha-guṇānuvarṇane

karau harer mandira-mārjanādiṣu

śrutiṁ cakārācyuta-sat-kathodaye

mukunda-liṅgālaya-darśane dṛśau

tad-bhṛtya-gātra-sparśe 'ṅga-saṅgamam

ghrāṇaṁ ca tat-pāda-saroja-saurabhe

śrīmat-tulasyā rasanāṁ tad-arpite

pādau hareḥ kṣetra-padānusarpaṇe

śiro hṛṣīkeśa-padābhivandane

kāmaṁ ca dāsye na tu kāma-kāmyayā

yathottama-śloka-janāśrayā ratiḥ

"King Ambarīṣa fixed his mind on the lotus feet of Lord Kṛṣṇa, engaged his words in describing the abode of the Lord, his hands in cleansing the temple of the Lord, his ears in hearing the pastimes of the Lord, his eyes in seeing the form of the Lord, his body in touching the body of the devotee, his nostrils in smelling the flavor of the flowers offered to the lotus feet of the Lord, his tongue in tasting the tulasī leaves offered to Him, his legs in traveling to the holy place where His temple is situated, his head in offering obeisances unto the Lord, and his desires in fulfilling the desires of the Lord... and all these qualifications made him fit to become a mat-para devotee of the Lord."

A person free from all attachment and aversion and able to control his senses through regulative principles of freedom can obtain the complete mercy of the Lord.

BG 2.64, Translation and Purport:

But a person free from all attachment and aversion and able to control his senses through regulative principles of freedom can obtain the complete mercy of the Lord.

It is already explained that one may externally control the senses by some artificial process, but unless the senses are engaged in the transcendental service of the Lord, there is every chance of a fall. Although the person in full Kṛṣṇa consciousness may apparently be on the sensual plane, because of his being Kṛṣṇa conscious he has no attachment to sensual activities. The Kṛṣṇa conscious person is concerned only with the satisfaction of Kṛṣṇa, and nothing else. Therefore he is transcendental to all attachment and detachment. If Kṛṣṇa wants, the devotee can do anything which is ordinarily undesirable; and if Kṛṣṇa does not want, he shall not do that which he would have ordinarily done for his own satisfaction. Therefore to act or not to act is within his control because he acts only under the direction of Kṛṣṇa. This consciousness is the causeless mercy of the Lord, which the devotee can achieve in spite of his being attached to the sensual platform.

One who is able to control the forces of all these different senses, and the mind, is called gosvāmī, or svāmī. Such gosvāmīs live strictly controlled lives, and forgo altogether the forces of the senses.

BG 5.23, Translation and Purport:

Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger, he is well situated and is happy in this world.

If one wants to make steady progress on the path of self-realization, he must try to control the forces of the material senses. There are the forces of talk, forces of anger, forces of mind, forces of the stomach, forces of the genitals, and forces of the tongue. One who is able to control the forces of all these different senses, and the mind, is called gosvāmī, or svāmī. Such gosvāmīs live strictly controlled lives, and forgo altogether the forces of the senses. Material desires, when unsatiated, generate anger, and thus the mind, eyes and chest become agitated. Therefore, one must practice to control them before one gives up this material body. One who can do this is understood to be self-realized and is thus happy in the state of self-realization. It is the duty of the transcendentalist to try strenuously to control desire and anger.

Even great sages are not able to control the forces of the senses as effectively as those who are engaged in transcendental bliss by serving the lotus feet of the Lord, uprooting the deep-grown desire for fruitive activities.

BG 5.26, Purport:

Of the saintly persons who are constantly engaged in striving toward salvation, one who is in Kṛṣṇa consciousness is the best of all. The Bhāgavatam (4.22.39) confirms this fact as follows:

yat-pāda-paṅkaja-palāśa-vilāsa-bhaktyā

karmāśayaṁ grathitam udgrathayanti santaḥ

tadvan na rikta-matayo yatayo 'pi ruddha-

sroto-gaṇās tam araṇaṁ bhaja vāsudevam

"Just try to worship, in devotional service, Vāsudeva, the Supreme Personality of Godhead. Even great sages are not able to control the forces of the senses as effectively as those who are engaged in transcendental bliss by serving the lotus feet of the Lord, uprooting the deep-grown desire for fruitive activities."

In the conditioned soul the desire to enjoy the fruitive results of work is so deep rooted that it is very difficult even for the great sages to control such desires, despite great endeavors. A devotee of the Lord, constantly engaged in devotional service in Kṛṣṇa consciousness, perfect in self-realization, very quickly attains liberation in the Supreme. Owing to his complete knowledge in self-realization, he always remains in trance.

SB Canto 3

One cannot attain the mercy and benediction of the Supreme Lord until one is able to control the mind and the senses. This is actually possible when one fully engages in Kṛṣṇa consciousness.

SB 3.15.7, Translation and Purport:

There is no defeat in this material world for persons who control the mind and senses by controlling the breathing process and who are therefore experienced, mature mystics. This is because by such perfection in yoga they have attained your mercy.

The purpose of yogic performances is explained here. It is said that an experienced mystic attains full control of the senses and the mind by controlling the breathing process. Therefore, controlling the breathing process is not the ultimate aim of yoga. The real purpose of yogic performances is to control the mind and the senses. Anyone who has such control is to be understood to be an experienced, mature mystic yogī. It is indicated herein that a yogī who has control over the mind and senses has the actual benediction of the Lord, and he has no fear. In other words, one cannot attain the mercy and benediction of the Supreme Lord until one is able to control the mind and the senses. This is actually possible when one fully engages in Kṛṣṇa consciousness. A person whose senses and mind are always engaged in the transcendental service of the Lord has no possibility of engaging in material activities. The devotees of the Lord are not defeated anywhere in the universe. It is stated, nārāyaṇa-parāḥ sarve: one who is nārāyaṇa-para, or a devotee of the Supreme Personality of Godhead, is not afraid anywhere, whether he is sent to hell or promoted to heaven (SB 6.17.28).

For a devotee, the process of merging into the Brahman effulgence is considered to be hellish, and yogic power or the preliminary perfection of yogic power, to be able to control the senses, is automatically achieved.

SB 3.27.30, Purport:

Yogīs are generally attracted to the by-products of mystic yogic power, for they can become smaller than the smallest or greater than the greatest, achieve anything they desire, have power even to create a planet, or bring anyone they like under their subjection. Yogīs who have incomplete information of the result of devotional service are attracted by these powers, but these powers are material; they have nothing to do with spiritual progress. As other material powers are created by the material energy, mystic yogic powers are also material. A perfect yogīs mind is not attracted by any material power, but is simply attracted by unalloyed service to the Supreme Lord. For a devotee, the process of merging into the Brahman effulgence is considered to be hellish, and yogic power or the preliminary perfection of yogic power, to be able to control the senses, is automatically achieved. As for elevation to higher planets, a devotee considers this to be simply hallucinatory. A devotee's attention is concentrated only upon the eternal loving service of the Lord, and therefore the power of death has no influence over him. In such a devotional state, a perfect yogī can attain the status of immortal knowledge and bliss.

SB Canto 7

Even after one is able to control the senses and mind, if he does not come to the point of meditation upon the Supreme Lord, all such activities are simply labor in frustration.

SB 7.15.28, Translation and Purport:

Ritualistic ceremonies, regulative principles, austerities and the practice of yoga are all meant to control the senses and mind, but even after one is able to control the senses and mind, if he does not come to the point of meditation upon the Supreme Lord, all such activities are simply labor in frustration.

One may argue that one may achieve the ultimate goal of life—realization of the Supersoul—by practicing the yoga system and ritualistic performances according to the Vedic principles, even without staunch devotion to the spiritual master. The actual fact, however, is that by practicing yoga one must come to the platform of meditating upon the Supreme Personality of Godhead. As stated in the scriptures, dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ: (SB 12.13.1) a person in meditation achieves the perfection of yoga practice when he can see the Supreme Personality of Godhead. By various practices, one may come to the point of controlling the senses, but simply controlling the senses does not bring one to a substantial conclusion. However, by staunch faith in the spiritual master and the Supreme Personality of Godhead, one not only controls the senses but also realizes the Supreme Lord.

SB Cantos 10.14 to 12 (Translations Only)

SB 11.8.21, Translation:

Although one may conquer all of the other senses, as long as the tongue is not conquered it cannot be said that one has controlled his senses. However, if one is able to control the tongue, then one is understood to be in full control of all the senses.

CC Madhya-lila

The word upakaraṇa indicates a variety of foods, such as dhal, vegetables and other varieties of possible dishes that one can eat very nicely with rice. It is not proper, however, for a sannyāsī to eat such palatable dishes. If he did so, he would not be able to control his senses.

CC Madhya 3.70, Purport:

The word upakaraṇa indicates a variety of foods, such as dhal, vegetables and other varieties of possible dishes that one can eat very nicely with rice. It is not proper, however, for a sannyāsī to eat such palatable dishes. If he did so, he would not be able to control his senses. Śrī Caitanya Mahāprabhu did not encourage sannyāsīs to eat very palatable dishes, for the whole Vaiṣṇava cult is vairāgya-vidyā, as renounced as possible. Caitanya Mahāprabhu also advised Raghunātha dāsa Gosvāmī not to eat very palatable dishes, wear very nice garments or talk on mundane subjects. These things are all prohibited for those in the renounced order. A devotee does not accept anything to eat that is not first offered to Kṛṣṇa. All the rich foods offered to Kṛṣṇa are given to the gṛhasthas, the householders. There are many nice things offered to Kṛṣṇa—garlands, bedsteads, nice ornaments, nice food and even nicely prepared pan, betel nuts-but a humble Vaiṣṇava, thinking his body material and nasty, does not accept such preparations for himself. He thinks that by accepting such things he will offend the lotus feet of the Lord. Those who are sahajiyās cannot understand what Śrī Caitanya Mahāprabhu meant when He asked Advaita Ācārya to bring two separate leaves and give a small quantity of the prasādam to Him.

Although Kṛṣṇa has given human beings nice food, people still commit sins by killing poor animals for the satisfaction of the tongue. Not being able to control the tongue, the conditioned soul eats more than he needs.

CC Madhya 19.213, Translation and Purport:

"The word 'śama' or 'śānta-rasa' indicates that one is attached to the lotus feet of Kṛṣṇa. 'Dama' means controlling the senses and not being deviated from the Lord's service. Endurance of unhappiness is 'titikṣā,' and 'dhṛti' means controlling the tongue and the genitals."

This verse is from Śrīmad-Bhāgavatam (11.19.36). The conditioned soul under the clutches of māyā, the material energy, is very much agitated by the urges of the tongue and the genitals. Control of the urges of the tongue, the belly and the genitals (which are situated in a straight line) is called dhṛti. Śrīla Bhaktivinoda Ṭhākura says, tāra madhye jihvā ati, lobhamaya sudurmati. Among the senses, the tongue is the most formidable enemy of the conditioned soul. Urged by the tongue, one commits many sinful activities. Although Kṛṣṇa has given human beings nice food, people still commit sins by killing poor animals for the satisfaction of the tongue. Not being able to control the tongue, the conditioned soul eats more than he needs. Of course, everyone must eat to keep the body fit for the Lord's service, but when one cannot control the senses, he falls victim to the dictations of the tongue and the belly. Naturally, genital agitation follows, and one seeks illicit sex. However, if one is fixed at the lotus feet of Kṛṣṇa, he can control the tongue. Bhaktivinoda Ṭhākura further states, kṛṣṇa baḍa dayāmaya, karibāre jihvā jaya, sva-prasāda-anna dilā bhāi: in order to conquer the tongue, Kṛṣṇa has been very merciful and has given us nice food that has been offered to Him. When a person is attached to Kṛṣṇa's lotus feet, he does not eat anything not offered to Kṛṣṇa. Sei annāmṛta khāo, rādhā-kṛṣṇa-guṇa gāo, preme ḍāka caitanya-nitāi. Since a devotee eats only prasādam, he conquers the dictations of the tongue, belly and genitals. One can control the dictates of the senses when situated in the position of śānta-rasa. Then one's advancement in Kṛṣṇa consciousness is assured.

"A brāhmaṇa must be perfectly religious. He must be truthful, and he must be able to control his senses. He must execute severe austerities, and he must be detached, humble and tolerant."

CC Madhya 20.59, Translation and Purport:

"'One may be born in a brāhmaṇa family and have all twelve brahminical qualities, but if he is not devoted to the lotus feet of Lord Kṛṣṇa, who has a navel shaped like a lotus, he is not as good as a caṇḍāla who has dedicated his mind, words, activities, wealth and life to the service of the Lord. Simply to take birth in a brāhmaṇa family or to have brahminical qualities is not sufficient. One must become a pure devotee of the Lord. If a śva-paca or caṇḍāla is a devotee, he delivers not only himself but his whole family, whereas a brāhmaṇa who is not a devotee but simply has brahminical qualifications cannot even purify himself, what to speak of his family.'"

This verse is spoken by Prahlāda Mahārāja in Śrīmad-Bhāgavatam (7.9.10). A brāhmaṇa is supposed to be qualified with twelve qualities. As stated in the Mahābhārata:

dharmaś ca satyaṁ ca damas tapaś ca

amātsaryaṁ hrīs titikṣānasūyā

yajñaś ca dānaṁ ca dhṛtiḥ śrutaṁ ca

vratāni vai dvādaśa brāhmaṇasya

"A brāhmaṇa must be perfectly religious. He must be truthful, and he must be able to control his senses. He must execute severe austerities, and he must be detached, humble and tolerant. He must not envy anyone, and he must be expert in performing sacrifices and giving whatever he has in charity. He must be fixed in devotional service and expert in the knowledge of the Vedas. These are the twelve qualifications for a brāhmaṇa."

Krsna, The Supreme Personality of Godhead

Unless one is able to control the senses and engage them in the transcendental loving service of Mukunda, there is no possibility of salvation.

Krsna Book 20:

Due to the reduced water and scorching heat from the sun in the autumn season, the small creatures living in small reservoirs of water are very much disturbed; they are exactly like uncontrolled persons who are always unhappy from being unable to enjoy life or maintain their family members. The muddy earth gradually dries up, and newly grown fresh vegetation begins to wither. Similarly, for one who has taken to Kṛṣṇa consciousness, desire for family enjoyment gradually dries up.

Because of the appearance of the autumn season, the water of the ocean becomes calm and quiet, just as a person developed in self-realization becomes free from disturbance by the three modes of material nature. In autumn, farmers save the water within the fields by building strong walls so that the water contained within the field cannot run out. There is hardly any hope for new rainfall; therefore they want to save whatever is in the field. Similarly, a person who is actually advanced in self-realization protects his energy by controlling the senses. It is advised that after the age of fifty one should retire from family life and conserve the energy of the body for utilization in the advancement of Kṛṣṇa consciousness. Unless one is able to control the senses and engage them in the transcendental loving service of Mukunda, there is no possibility of salvation.

Bhagavad-gita As It Is Lectures

If you want to control the senses, you have to control the tongue first of all. Then you will be able to control other senses very easily. So you give tongue the engagement of chanting Hare Kṛṣṇa, and for tasting Kṛṣṇa prasādam you'll find that your other senses are already controlled.

Lecture on BG 2.62-72 -- Los Angeles, December 19, 1968:

So tongue is dictating me. But if you can control your tongue, "No. I'll give you sweetballs. Don't go there." (laughter) Then you'll become master of the senses. You see? The others are trying that "Don't go there," only. That is impossible. The tongue must have something beautiful. Otherwise it is not possible. That is artificial. If the tongue, you give him something more beautiful than this fried chick or stick or this or that, it will stop. That is the policy. Our policy is that. We can give that, what is called, casein fried with rice. How nice it is. He'll forget meat-eating. So this is the policy, Kṛṣṇa consciousness. All the senses should be supplied something. Not artificially stop it. That is not possible. That is not possible. Others, they are simply trying artificially to stop the function of the senses. No. That is not possible. Our policy is tat-paratvena nirmalam (CC Madhya 19.170). You can purify the activities of the senses, being engaged in Kṛṣṇa consciousness. Then senses will not disturb you. If you want to control the senses, you have to control the tongue first of all. Then you will be able to control other senses very easily. So you give tongue the engagement of chanting Hare Kṛṣṇa, and for tasting Kṛṣṇa prasādam you'll find that your other senses are already controlled. This is the key of controlling our senses, the tongue. And if you give privilege and indulgence to the tongue, you'll never be able to control other senses. This is the secret of controlling senses.

You have to forget this, that "I don't belong to this material world and so nice division," either you call brāhmaṇa, kṣatriya, vaiśya, or American, Indian. "No. Purely I am spirit soul, and my business is to serve Kṛṣṇa." Then you will be able to control your senses.

Lecture on BG 4.26 -- Bombay, April 15, 1974:

So how you can be master of the senses? It is dependent on something else, the master of senses. When Kṛṣṇa says, sarvataḥ pāṇi-pādaṁ tat. Kṛṣṇa has got hands and legs everywhere, or Brahman has got hands and legs... What is that hands and legs? Your hand, my hand, it is the Brahman's hand, because you are part and parcel of Brahman. So now your hands and legs are engaged with upādhi. Everyone is working, "I am American," "I am Indian," "I am brāhmaṇa," "I am śūdra," "I am this family," "I am this," "that," so many... So you have to forget this, that "I don't belong to this material world and so nice division," either you call brāhmaṇa, kṣatriya, vaiśya, or American, Indian. "No. Purely I am spirit soul, and my business is to serve Kṛṣṇa." Then you will be able to control your senses.

Because senses want engagement. If you artificially stop, it will not stay. For the time being, it may be appearing, but it is not possible. You cannot be desireless. Sometimes we say that "We should be desireless." That is not possible. The whole process should be purifying desire, purifying desire, mind. Mind is the source of desires. Therefore the bhakti process is first of all engage the mind. Sa vai manaḥ kṛṣṇa-padāravindayoḥ (SB 9.4.18). If you engage your mind, always thinking of Kṛṣṇa, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru... (BG 18.65). This is the recommendation given by Kṛṣṇa.

As soon as you are able to control your senses, naturally you shall be able to control your mind. That is called śamaḥ. So these are the processes.

Lecture on BG 10.4 -- New York, January 3, 1967:

The same example. Suppose there is very nice performance of sense gratification and one wants to go there. But if you can control your senses—"No, not to go there. Come here in this storefront. Hear Bhagavad-gītā." Then you become master. You become master. That is swami. In similar way, if you can control your all your senses... Now, the sense gratification... The most important task for controlling the sense is the tongue. I have several times explained that the tongue is the beginning of all senses. So if you can control the tongue, then you can control other senses also. And if you cannot control the tongue, then you cannot control other senses. So you should begin controlling the senses.

The tongue has two functions: to taste and to vibrate. Vibrate

Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare

Hare Rāma Hare Rāma Rāma Rāma Hare Hare

and taste kṛṣṇa-prasāda. Just see how you are making advancement. This is called damaḥ. So as soon as you are able to control your senses, naturally you shall be able to control your mind. That is called śamaḥ. So these are the processes. So we have to practice this process and learn this process from reliable sources and assimilate them in our life. That is the real utilization of this human form of life. We should learn it, we should practice it, and make our life successful. Thank you very much.

That first-class man is described here, śamo damas tapaḥ: he is able to control the mind, he is able to control the senses, tapaḥ, he has undergone austerities, tapaḥ.

Lecture on BG 18.41 -- Stockholm, September 7, 1973:

Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55). The God can be realized only by the devotees who have got all these good qualities. These good qualities already mentioned, samaḥ sarveṣu bhūteṣu. That is God consciousness. God consciousness does not mean that I shall be protected, I shall be happy, and let others be unhappy. Let them go to hell. Never mind. No. That is not God consciousness. Therefore, in order to become perfectly God conscious, the first-class men must be there in the society. And that first-class man is described here, śamo damas tapaḥ: he is able to control the mind, he is able to control the senses, tapaḥ, he has undergone austerities, tapaḥ. Śaucam, he is always clean, outside and inside, śaucaṁ kṣāntiḥ, always peaceful, ārjavam, simplicity, and jñānam, full of knowledge, vijñānam, practical application of knowledge in life, jñānaṁ vijñānam āstikyam, and firmly convinced about the existence of the Supreme Lord. These are the qualification of the first-class man. Brahma-karma svabhāva-jam. These are the qualities.

So there should be educational department to create first-class men by all these qualities. How to become controller of the mind, how to become controller of the senses, how to become cleansed, bāhyābhyantaram, inside clean and outside clean. Śaucam, titikṣā, how to become tolerant, tolerant. One should be not agitated by a single cause. Tolerant, and similarly, simplicity. He should be so simple. It is said simplicity: even the enemy inquires from him some secret thing, he'll say, "Yes, it is like this." Simplicity. And jñānam full knowledge.

Srimad-Bhagavatam Lectures

Gosvāmī or svāmī, the same meaning. One who has been able to control his senses... Generally, everyone is controlled by the senses. When one becomes controller of the senses, then he's gosvāmī.

Lecture on SB 1.1.5-6 -- London, August 23, 1971:

Yes, gosvāmī or svāmī, the same meaning. One who has been able to control his senses... Generally, everyone is controlled by the senses. When one becomes controller of the senses, then he's gosvāmī. So generally, we give this designation to the sannyāsīs because sannyāsa means who has fully control of the senses. One should not accept sannyāsa whimsically. One must know about himself, how far he can control the senses. Therefore, generally, sannyāsa is not accepted until one is sixty years old. But in this age there is no guarantee whether we are going to live up to sixty years old age. So sometimes younger generation also offered sannyāsa. Because Caitanya Mahāprabhu accepted at the age of twenty-four years. We are not, of course, imitating Caitanya Mahāprabhu. But for executing Caitanya Mahāprabhu's mission, if we are sincerely working for Him, then we can take sannyāsa at an early age. Then... But when one is actually a sannyāsa, a sannyāsī, master of the senses, he can be addressed as gosvāmī or svāmī.

Brāhmaṇa means they must be truthful first. Satyaṁ śamo damas titikṣā. They must be able to control the senses, control the mind.

Lecture on SB 1.16.1 -- Los Angeles, December 29, 1973:

So according to division, the training was there. The first-class training is brāhmaṇa. Brāhmaṇa means they must be truthful first. Satyaṁ śamo damas titikṣā. They must be able to control the senses, control the mind. Satyaṁ śamo damas titikṣā. Must be tolerant, titikṣā; ārjava, very simple; jñānam, full knowledge; vijñānam, practical application in life. Satyaṁ śamo damas titikṣā. Śuciḥ, cleanliness. Brahma-karma svabhāva-jam. So they should be trained. A class of men should be trained for these qualities. They are called brāhmaṇa. Similarly, another class, second class, they should be trained up as kṣatriya, very powerful, never goes away from the challenge of fighting. Yuddhe cāpy apalāyanam. Not that the fighting is going on, and the so-called president is sitting in his parlor and smoking cigarette. No. Yuddhe cāpy apalāyanam: "Oh, everyone is fighting there? I must go in the front." He will fight. Otherwise how people will be encouraged? The chief man is in the background, and poor men, they are fighting? No. Yuddhe cāpy apalāyanam. That is kṣatriya.

Go means senses and svāmī means master. When you are able to control your senses, then you are a gosvāmī or svāmī, the same thing. Otherwise, godāsa. Dāsa means servant.

Lecture on SB 6.1.50 -- Detroit, June 16, 1976:

This is called abhyāsa. Mind is going out of my control. I want to think of Kṛṣṇa, but mind is thinking something else. This is called yoga practice. So we have to catch again mind: "Why you are going there? Come here. Think of Kṛṣṇa." Then that is practice. That is called yoga. You cannot allow the mind. And when you can control the mind... Generally, we are controlled by the mind. That is the position of our conditional life. Baddha-jīva, mukta-jīva. Liberated soul and conditioned soul. What is the difference? Conditioned soul means who is becoming conditioned by the mind or controlled by the mind, he is conditioned soul. And liberated soul means who is not conditioned by the mind. Mind says, "Why not smoke one cigarette?" And when you'll be able to say, "No cigarette!" then you've controlled the mind. Mind will say always for some sense gratification. But when you control the mind, then you are liberated person. Therefore the svāmī, svāmī means controller or gosvāmī. Svāmī does not mean you simply stamp over your name "Svāmī." No, svāmī means the controller of the mind. He is not controlled by the mind; he controls the mind. Then he is svāmī. Gosvāmī. Go means senses and svāmī means master. When you are able to control your senses, then you are a gosvāmī or svāmī, the same thing. Otherwise, godāsa. Dāsa means servant. Everyone in this material world, he's godāsa. Godāsa means servant of the mind, servant of the senses. Everyone, servant of the senses. He may be very big man, but he's servant of the senses.

Gradually, by sticking to the regulative principles and chanting Hare Kṛṣṇa, we shall be able to control the senses, and the first sense is the tongue.

Lecture on SB 6.1.50 -- Detroit, June 16, 1976:

Therefore by practicing bhakti-yoga, gradually,... Immediately it is not possible. But gradually, by sticking to the regulative principles and chanting Hare Kṛṣṇa, we shall be able to control the senses, and the first sense is the tongue. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). The senses are so strong, they'll not allow me to become Kṛṣṇa conscious. They'll not allow me. Ataḥ śrī-kṛṣṇa-nāmādi. Kṛṣṇa consciousness means to understand Kṛṣṇa, His name, His form, His pastimes, His paraphernalia, so many things. Kṛṣṇa is the Supreme Lord. How much we have to learn about Him, just imagine. So all these things cannot be understood by these blunt senses engaged in material sense enjoyment. That is not possible. Therefore we have to control the senses. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). Our indriyas... We are now habituated to use this indriya for material sense enjoyment. Therefore these indriyas, senses, is not fit for understanding Kṛṣṇa. It has to be purified. The senses, you cannot stop the activities of the senses, but you have to purify. That is recommended. That purification of the senses begins from the tongue. Therefore we have recommended that don't eat meat, don't taste intoxication, don't, and illicit sex. From the tongue, it goes to... Sex is not prohibited, but illicit sex, that is controlled, that is controlled. If one is allowed to have unlimited, unrestricted sex, then he is doomed. Better restrict your sex in one wife, woman (indistinct). That means gradually it will be controlled.

If they keep themself in ignorance, ajñaḥ, dehy ajñaḥ, then ajita-ṣaḍ-varga: he will never be able to control the senses. The yoga system, haṭha-yoga system, is meant for this class of rascals, ajita.

Lecture on SB 6.1.52 -- Detroit, August 5, 1975:

So human society, they should rectify their mode of civilization by taking this Kṛṣṇa consciousness movement. Then they will be happy. Otherwise, if they keep themself in ignorance, ajñaḥ, dehy ajñaḥ, then ajita-ṣaḍ-varga: he will never be able to control the senses. The yoga system, haṭha-yoga system, is meant for this class of rascals, ajita. Yoga indriya-saṁyamaḥ. Real meaning of yoga means controlling the senses. So because everyone is ajita-ṣaḍ-varga-ajita means not conquered—so those who are too much addicted in the bodily concept of life, for them this haṭha-yoga is prescribed. The purpose is to control the senses, not that to reduce fat or something else. No. Real purpose is yoga indriya-saṁyamaḥ because unless we control the senses, we remain in ignorance, blind, and go on. Ajita-ṣaḍ-vargo necchan. Necchan. Na icchan. If we do not try, then even though I do not want to do something, even I... On the cigarette package there is, that "It is not good for health." So I do not like that my health should be ruined, but necchan, I am compelled to smoke. This is our position. It is written, warning there. Government has written.

1973 Conversations and Morning Walks

First of all the question was the yoga. You asked me that. Yoga means to control the mind and the senses. So if one is not able to control the mind and senses, he does not know what is the meaning of yoga.

Room Conversation With Three College Students -- July 11, 1973, London:

Student (1): Is that what you're trying to do in your movement?

Prabhupāda: No, my movement... I am talking of yoga syst... What is my movement, that we shall discuss later on. First of all the question was the yoga. You asked me that. Yoga means to control the mind and the senses. So if one is not able to control the mind and senses, he does not know what is the meaning of yoga. That... You read Bhagavad-gītā? Bring Bhagavad-gītā.

Revatīnandana: Do you understand the necessity of controlling the mind and the senses? Can you see why it is necessary?

Student (1): Yes. Sort of. Not to the full extent I don't see how it's necessary to a full extent, because I can't control the mind and senses.

Prabhupāda: Hm. Call Pradyumna.

Student (1): Because I can't completely control my mind and senses.

Revatīnandana: The thing that is covered when we are always acting on the sensual platform, agitated in the mind, is we do not experience our self, our eternal self, which doesn't change. We become locked on the temporary platform.

1976 Conversations and Morning Walks

Those who are not able to control the senses, they make this business, transcendental meditation, and secretly doing all nonsense.

Morning Walk -- February 3, 1976, Mayapura:

Prabhupāda: ...in so-called transcendental meditation, go to the Himalaya and go to the forest. We are not interested in all this nonsense. Our only business is to spread Bhagavad-gītā As It Is, door to door, town to town, city to city. We are not going to seclusion. Prahlāda Mahārāja said, "This is professional bluff: 'I am going to the Himalaya. I am going to the forest.' " Prahlāda Mahārāja condemns that "These are professional bluffs." Or they may be sincere, but still, they are trying for their own salvation. Prahlāda Mahārāja said, "I am not interested in that sal... I am interested for everyone's salvation. Everyone must go back to home, back to..." That is Vaiṣṇava, not that "For my own salvation I go to Himalaya or in the forest and transcendental meditation, nonsense..." We are not interested in those things. (laughs) And our men... Just like that Gaurasundara. He is doing all nonsense, transcendental meditation. Is it not?

Sudāmā: Yes.

Prabhupāda: Rascal. He is doing transcendental meditation. He got so much opportunity to spread Kṛṣṇa consciousness. He did it in the beginning very nicely. A rascal, he became victim. These things are for ajitendriyāṇām. Those who are not able to control the senses, they make this business, transcendental meditation, and secretly doing all nonsense. The whole thing, this transcendental meditation, that, what is that, Maharishi Yogi, they are doing all nonsense and advertising, "We are transcendental meditation."

Without controlling the senses, other things, they are simply professional. It has no value.

Morning Walk -- March 1, 1976, Mayapur:

Yaśodānandana: In the introduction to The Nectar of Devotion, you have also mentioned nicely that even though there are so many scholars and scientists, they cannot even follow these four principles of no meat-eating, illicit sex life and everything. They may have so much academic knowledge, but they cannot even control their senses. But by your mercy, even though we are very inexperienced in such knowledge, we are able to control the senses.

Prabhupāda: Ajitendriyānām. Without controlling the senses, other things, they are simply professional. It has no value. (break)...yogis, all their methods, they have been described by Prahlāda Mahārāja as a way of their livelihood. Actually, they have no knowledge. They are talking of, as knowledge, but they have no knowledge. This profession is their means of their livelihood. Otherwise, they have no value. Just like a magician. He shows some magic, but that does not mean he has all knowledge. He has taken these magic performances as a means of his livelihood. (break) ...ti ajitendriyānām. Jugglery of words, they are professional. (break) ...that big, big words. Then people engage them: "Oh, here is a big scientist." And if he's not engaged, his talking has no value. By the knowledge he has acquired, he can make some money. That's all.

The children should be trained up in such a way that they will be able to control the senses and act only for the benefit of guru. That is brahmacārī.

Interview with Professors O'Connell, Motilal and Shivaram -- June 18, 1976, Toronto:

Prabhupāda: I said, "These are the first conditions to become Kṛṣṇa conscious: no illicit sex, no meat-eating, no intoxication, no gambling. Are you agreed?" They say yes, then come. If I would have made compromise, "Yes, whatever you like you can do." No, I never did. Ask them. I never did. Some of them left, that "It is too difficult. The primary necessities of life are denied here." (chuckles) But these boys, they have accepted, and therefore it is improving. They are young men, they have got all the desires for material enjoyment, but they have sacrificed everything. That is tapasya. Tapo divyaṁ putrakā yena śuddhyed sattvam (SB 5.5.1). If you want to purify your existence, then you must practice tapasya. Tapasā brahmacaryeṇa yamena niyamena (SB 6.1.13). That is tapasya. First beginning is brahmacarya. Therefore according to Vedic system, brahmacārī first—to teach how to become brahmacārī. Brahmacārī guru-gṛhe vasan dānto guror hitam. The children should be trained up in such a way that they will be able to control the senses and act only for the benefit of guru. That is brahmacārī. They have no personal interest. So they are collecting daily not less than one lakh of rupees, up to five lakh, these boys. But their expenditure at my direction. Not a single paisa they can spend in their own discretion. They are laboring hard to get this collection, but the money is mine. This is the arrangement. Now in Hyderabad they immediately require two lakhs. The money is there, they can take it, but they are asking by telegram my permission. I'll give them, but this is the arrangement. Guror hitam, brahmacārī. Vasan dānto guror hitam. So the prescription is there, the formula is there, the literature is there. If we take this culture, then the whole human society will be happy. That is our mission.