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Astanga-yoga

Bhagavad-gita As It Is

BG Chapters 1 - 6

BG 2.59, Purport:

Unless one is transcendentally situated, it is not possible to cease from sense enjoyment. The process of restriction from sense enjoyment by rules and regulations is something like restricting a diseased person from certain types of eatables. The patient, however, neither likes such restrictions nor loses his taste for eatables. Similarly, sense restriction by some spiritual process like aṣṭāṅga-yoga, in the matter of yama, niyama, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna, etc., is recommended for less intelligent persons who have no better knowledge. But one who has tasted the beauty of the Supreme Lord Kṛṣṇa, in the course of his advancement in Kṛṣṇa consciousness, no longer has a taste for dead, material things.

BG 4.28, Purport:

There are still others who engage themselves in different kinds of mystic yogas like the Patañjali system (for merging into the existence of the Absolute), or haṭha-yoga or aṣṭāṅga-yoga (for particular perfections). And some travel to all the sanctified places of pilgrimage. All these practices are called yoga-yajña, sacrifice for a certain type of perfection in the material world. There are others who engage themselves in the studies of different Vedic literatures, specifically the Upaniṣads and Vedānta-sūtras, or the Sāṅkhya philosophy. All of these are called svādhyāya-yajña. or engagement in the sacrifice of studies.

BG 5.27-28, Purport:

After explaining the above principles of liberation in the Supreme, the Lord gives instruction to Arjuna as to how one can come to that position by the practice of the mysticism or yoga known as aṣṭāṅga-yoga, which is divisible into an eightfold procedure called yama, niyama, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna and samādhi. In the Sixth Chapter the subject of yoga is explicitly detailed, and at the end of the Fifth it is only preliminarily explained.

BG 5.27-28, Purport:

This yoga process helps one become free from all kinds of fear and anger and thus feel the presence of the Supersoul in the transcendental situation. In other words, Kṛṣṇa consciousness is the easiest process of executing yoga principles. This will be thoroughly explained in the next chapter. A Kṛṣṇa conscious person, however, being always engaged in devotional service, does not risk losing his senses to some other engagement. This is a better way of controlling the senses than by the aṣṭāṅga-yoga.

BG 6.47, Purport:

When jñāna-yoga increases in meditation on the Supersoul by different physical processes, and the mind is on Him, it is called aṣṭāṅga-yoga. And when one surpasses the aṣṭāṅga-yoga and comes to the point of the Supreme Personality of Godhead Kṛṣṇa, it is called bhakti yoga, the culmination. Factually, bhakti-yoga is the ultimate goal, but to analyze bhakti-yoga minutely one has to understand these other yogas. The yogī who is progressive is therefore on the true path of eternal good fortune. One who sticks to a particular point and does not make further progress is called by that particular name: karma-yogī, jñāna-yogī or dhyāna-yogī, rāja-yogī, haṭha-yogī, etc. If one is fortunate enough to come to the point of bhakti-yoga, it is to be understood that he has surpassed all other yogas.

BG Chapters 7 - 12

BG 9.2, Purport:

As will be seen in Bhagavad-gītā, actual devotional service begins after liberation. After one is liberated, when one is situated in the Brahman position (brahma-bhūta (SB 4.30.20)), one's devotional service begins (samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām). No one can understand the Supreme Personality of Godhead by executing karma-yoga, jñāna-yoga, aṣṭāṅga-yoga or any other yoga independently. By these yogic methods one may make a little progress toward bhakti-yoga, but without coming to the stage of devotional service one cannot understand what is the Personality of Godhead.

BG 12.6-7, Purport:

The purport of this verse is that a devotee does not need to practice aṣṭāṅga-yoga in order to transfer his soul to the spiritual planets. The responsibility is taken by the Supreme Lord Himself. He clearly states here that He Himself becomes the deliverer. A child is completely cared for by his parents, and thus his position is secure. Similarly, a devotee does not need to endeavor to transfer himself by yoga practice to other planets. Rather, the Supreme Lord, by His great mercy, comes at once, riding on His bird carrier Garuḍa, and at once delivers the devotee from material existence.

Srimad-Bhagavatam

SB Canto 1

SB 1.13.53, Translation:

On the banks at Saptasrota, Dhṛtarāṣṭra is now engaged in beginning aṣṭāṅga-yoga by bathing three times daily, in the morning, noon and evening, by performing the Agni-hotra sacrifice with fire and by drinking only water. This helps one control the mind and the senses and frees one completely from thoughts of familial affection.

SB Canto 2

SB 2.5.16, Purport:

In meditation, there are two systems of yoga, namely aṣṭāṅga-yoga and sāṅkhya-yoga. Aṣṭāṅga-yoga is practice in concentrating the mind, releasing oneself from all engagements by the regulative processes of meditation, concentration, sitting postures, blocking the movements of the internal circulation of air, etc. Sāṅkhya-yoga is meant to distinguish the truth from ephemerals. But ultimately both the systems are meant for realizing the impersonal Brahman, which is but a partial representation of Nārāyaṇa, the Personality of Godhead.

SB Canto 3

SB 3.15.26, Purport:

The breathing exercises and disciplines to keep health in proper order are not the ultimate goals of yoga perfection. The yoga system as generally understood is aṣṭāṅga-yoga, or siddhi, eightfold perfection in yoga. By dint of perfection in yoga one can become lighter than the lightest and heavier than the heaviest; one can go wherever he likes and can achieve opulences as he likes. There are eight such perfections. The ṛṣis, the four Kumāras, reached Vaikuṇṭha by becoming lighter than the lightest and thus passing over the space of the material world. Modern mechanical space vehicles are unsuccessful because they cannot go to the highest region of this material creation, and they certainly cannot enter the spiritual sky.

SB 3.21.12, Purport:

In the samādhi stage one can see the Supreme Personality of Godhead in His partial form as Paramātmā, or as He is. Samādhi is described in authoritative yoga scriptures, such as the Patañjali-sūtras, to be a transcendental pleasure. The yoga system described in the books of Patañjali is authoritative, and the modern so-called yogīs who have manufactured their own ways, not consulting the authorities, are simply ludicrous. The Patañjali yoga system is called aṣṭāṅga-yoga. Sometimes impersonalists pollute the Patañjali yoga system because they are monists. Patañjali describes that the soul is transcendentally pleased when he meets the Supersoul and sees Him. If the existence of the Supersoul and the individual is admitted, then the impersonalist theory of monism is nullified. Therefore some impersonalists and void philosophers twist the Patañjali system in their own way and pollute the whole yoga process.

SB 3.21.12, Purport:

According to Patañjali, when one is fixed in constant realization of the supreme form of the Lord, one has attained the perfectional stage, as attained by Kardama Muni. Unless one attains this stage of perfection—beyond the perfection of the preliminaries of the yoga system—there is no ultimate realization. There are eight perfections in the aṣṭāṅga-yoga system. One who has attained them can become lighter than the lightest and greater than the greatest, and he can achieve whatever he likes. But even achieving such material success in yoga is not the perfection or the ultimate goal.

SB 3.28.1, Purport:

It is stated here that by following the system of yoga one can become joyful. Lord Kapila, the Personality of Godhead, who is the highest authority on yoga, here explains the yoga system known as aṣṭāṅga-yoga, which comprises eight different practices, namely yama, niyama, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna and samādhi. By all these stages of practice one must realize Lord Viṣṇu, who is the target of all yoga.

SB 3.28.1, Purport:

There are so-called yoga practices in which one concentrates the mind on voidness or on the impersonal, but this is not approved by the authorized yoga system as explained by Kapiladeva. Even Patañjali explains that the target of all yoga is Viṣṇu. Aṣṭāṅga-yoga is therefore part of Vaiṣṇava practice because its ultimate goal is realization of Viṣṇu. The achievement of success in yoga is not acquisition of mystic power, which is condemned in the previous chapter, but, rather, freedom from all material designations and situation in one's constitutional position. That is the ultimate achievement in yoga practice.

SB 3.32.27, Purport:

There are three kinds of yoga, namely bhakti-yoga, jñāna-yoga and aṣṭāṅga-yoga. Devotees, jñānīs and yogīs all try to get out of the material entanglement. The jñānīs try to detach their sensual activities from material engagement. The jñāna-yogī thinks that matter is false and that Brahman is truth; he tries, therefore, by cultivation of knowledge, to detach the senses from material enjoyment. The aṣṭāṅga-yogīs also try to control the senses. The devotees, however, try to engage the senses in the service of the Lord. Therefore it appears that the activities of the bhaktas, devotees, are better than those of the jñānīs and yogīs.

SB 3.32.33, Purport:

The process is to fix the mind on Hṛṣīkeśa, or Kṛṣṇa, as Mahārāja Ambarīṣa did (sa vai manaḥ kṛṣṇa-padāravindayoḥ (SB 9.4.18)). Bhakti is the basic principle of all processes. Without bhakti, neither jñāna-yoga nor aṣṭāṅga-yoga can be successful, and unless one approaches Kṛṣṇa, the principles of self-realization have no ultimate destination.

SB 3.33.26, Purport:

This is compared to beating the husks of wheat after the grains have already been removed. Unless one understands the Supreme Personality of Godhead to be the ultimate goal, it is valueless simply to speculate or perform mystic yoga practice. In the aṣṭāṅga-yoga system, the seventh stage of perfection is dhyāna. This dhyāna is the third stage in devotional service. There are nine stages of devotional service. The first is hearing, and then comes chanting and then contemplating. By executing devotional service, therefore, one automatically becomes an expert jñānī and an expert yogī. In other words, jñāna and yoga are different preliminary stages of devotional service.

SB Canto 4

SB 4.6.38, Purport:

The sitting posture described herein is called vīrāsana according to the system of aṣṭāṅga-yoga performances. In the performance of yoga there are eight divisions, such as yama and niyama—controlling, following the rules and regulations, then practicing the sitting postures, etc. Besides vīrāsana there are other sitting postures, such as padmāsana and siddhāsana. Practice of these āsanas without elevating oneself to the position of realizing the Supersoul, Viṣṇu, is not the perfectional stage of yoga.

SB 4.8.43, Translation:

Nārada Muni instructed: My dear boy, in the waters of the Yamunā River, which is known as Kālindī, you should take three baths daily because the water is very auspicious, sacred and clear. After bathing, you should perform the necessary regulative principles for aṣṭāṅga-yoga and then sit down on your āsana (sitting place) in a calm and quiet position.

SB 4.8.43, Purport:

It appears from this statement that Dhruva Mahārāja had already been instructed how to practice the eightfold yoga system, which is known as aṣṭāṅga-yoga. This system is explained in our Bhagavad-gītā As It Is, in the chapter entitled, "Dhyāna-yoga." It is understood that in aṣṭāṅga-yoga one practices settling the mind and then concentrating it on the form of Lord Viṣṇu, as will be described in the following verses. It is clearly stated here that aṣṭāṅga-yoga is not a bodily gymnastic exercise, but a practice to concentrate the mind on the form of Viṣṇu.

SB 4.8.44, Purport:

The process by which we give up our thoughts of material things is called pratyāhāra, which entails being freed from all material thoughts and engagements. The word abhidhyāyet, which is used in this verse, indicates that unless one's mind is fixed, one cannot meditate. The conclusion, therefore, is that meditation means thinking of the Lord within. Whether one comes to that stage by the aṣṭāṅga-yoga system or by the method recommended in the śāstras especially for this present age—to constantly chant the holy name of the Lord—the goal is to meditate on the Supreme Personality of Godhead.

SB 4.9.30, Translation:

Dhruva Mahārāja thought to himself: To endeavor to be situated in the shade of the lotus feet of the Lord is not an ordinary task because even the great brahmacārīs headed by Sanandana, who practiced aṣṭāṅga-yoga in trance, attained the shelter of the Lord's lotus feet only after many, many births. Within six months I achieved the same result, yet due to my thinking differently from the Lord, I fell down from my position.

SB 4.12.17, Purport:

Here is a description of the aṣṭāṅga-yoga system, to which Dhruva Mahārāja was already accustomed. Aṣṭāṅga-yoga was never meant to be practiced in a fashionable city. Dhruva Mahārāja went to Badarikāśrama, and in a solitary place, alone, he practiced yoga. He concentrated his mind on the arcā-vigraha, the worshipable Deity of the Lord, which exactly represents the Supreme Lord, and thus thinking constantly of that Deity, he became absorbed in trance. Worship of the arcā-vigraha is not idol worship.

SB 4.23.8, Purport:

The word prāṇāyāmaiḥ is very important in this verse because the haṭha-yogīs and aṣṭāṅga-yogīs practice prāṇāyāma, but generally they do not know the purpose behind it. The purpose of prāṇāyāma, or mystic yoga, is to stop the mind and senses from engaging in fruitive activities. The so-called yogīs who practice in Western countries have no idea of this. The aim of prāṇāyāma is not to make the body strong and fit for working hard. The aim is worship of Kṛṣṇa. In the previous verse it was specifically mentioned that whatever austerity, prāṇāyāma and mystic yoga practices Pṛthu Mahārāja performed were performed for the sake of worshiping Kṛṣṇa. Thus Pṛthu Mahārāja serves as a perfect example for yogīs also. Whatever he did, he did to please the Supreme Personality of Godhead, Kṛṣṇa.

SB 4.31.13, Purport:

"To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me." The conclusion is that one must come to the platform of bhakti-yoga, even though one may begin with karma-yoga, jñāna-yoga or aṣṭāṅga-yoga. Unless one comes to the platform of bhakti-yoga, self-realization or realization of the Absolute Truth cannot be achieved.

SB Canto 5

SB 5.14.45, Purport:

During this lifetime, he remained perfectly Kṛṣṇa conscious and preached the gospel of Kṛṣṇa consciousness directly, beginning with his instructions to Mahārāja Rahūgaṇa. In this regard, the word yogāya is very significant. The purpose of aṣṭāṅga-yoga, as stated by Madhvācārya, is to link or connect with the Supreme Personality of Godhead. The goal is not to display some material perfections.

SB 5.22 Summary:

The sun-god has expanded himself in twelve divisions, and thus he controls the six seasonal changes and causes winter, summer, rain and so on. Yogīs and karmīs following the varṇāśrama institution, who practice haṭha or aṣṭāṅga-yoga or who perform agnihotra sacrifices, worship Sūrya Nārāyaṇa for their own benefit. The demigod Sūrya is always in touch with the Supreme Personality of Godhead, Nārāyaṇa. Residing in outer space, which is in the middle of the universe, between Bhūloka and Bhuvarloka, the sun rotates through the time circle of the zodiac, represented by twelve rāśis, or signs, and assumes different names according to the sign he is in.

SB Canto 8

SB 8.19.21, Purport:

Actually, however, the purpose of life is not sense gratification but self-realization. Therefore, those who are too addicted to sense gratification are advised to practice the mystic yoga system, or aṣṭāṅga-yoga system, consisting of yama, niyama, āsana, prāṇāyāma, pratyāhāra and so on. In this way, one can control the senses.

SB Cantos 10.14 to 12 (Translations Only)

SB 11.12.1-2, Translation:

The Supreme Personality of Godhead said: My dear Uddhava, by associating with My pure devotees one can destroy one's attachment for all objects of material sense gratification. Such purifying association brings Me under the control of My devotee. One may perform the aṣṭāṅga-yoga system, engage in philosophical analysis of the elements of material nature, practice nonviolence and other ordinary principles of piety, chant the Vedas, perform penances, take to the renounced order of life, execute sacrificial performances and dig wells, plant trees and perform other public welfare activities, give in charity, carry out severe vows, worship the demigods, chant confidential mantras, visit holy places or accept major and minor disciplinary injunctions, but even by performing such activities one does not bring Me under his control.

SB 11.13.38, Translation:

My dear brāhmaṇas, I have now explained to you the confidential knowledge of Sāṅkhya, by which one philosophically distinguishes matter from spirit, and of aṣṭāṅga-yoga, by which one links up with the Supreme. Please understand that I am the Supreme Personality of Godhead, Viṣṇu, and that I have appeared before you desiring to explain your actual religious duties.

Sri Caitanya-caritamrta

CC Adi-lila

CC Adi 5.22, Purport:

The aṣṭāṅga-yoga system is a materialistic art of controlling air by transferring it from the stomach to the navel, from the navel to the heart, from the heart to the collarbone, from there to the eyeballs, from there to the cerebellum and from there to any desired planet. The velocities of air and light are taken into consideration by the material scientist, but he has no information of the velocity of the mind and intelligence.

CC Adi 17.76, Translation:

"(The Supreme Personality of Godhead, Kṛṣṇa, said:) "My dear Uddhava, neither through aṣṭāṅga-yoga (the mystic yoga system to control the senses), nor through impersonal monism or an analytical study of the Absolute Truth, nor through study of the Vedas, nor through austerities, charity or acceptance of sannyāsa can one satisfy Me as much as by developing unalloyed devotional service unto Me.""

CC Madhya-lila

CC Madhya 20.137, Translation:

“(The Supreme Personality of Godhead, Kṛṣṇa, said:) ‘My dear Uddhava, neither through aṣṭāṅga-yoga (the mystic yoga system to control the senses), nor through impersonal monism or an analytical study of the Absolute Truth, nor through study of the Vedas, nor through austerities, charity or acceptance of sannyāsa can one satisfy Me as much as by developing unalloyed devotional service unto Me.

CC Madhya 25.137, Translation:

“(The Supreme Personality of Godhead, Kṛṣṇa, said:) "My dear Uddhava, neither through aṣṭāṅga-yoga (the mystic yoga system to control the senses), nor through impersonal monism or an analytical study of the Absolute Truth, nor through study of the Vedas, nor through austerities, charity or acceptance of sannyāsa can one satisfy Me as much as by developing unalloyed devotional service unto Me."

CC Antya-lila

CC Antya 4.59, Translation:

“(The Supreme Personality of Godhead, Kṛṣṇa, said:) "My dear Uddhava, neither through aṣṭāṅga-yoga (the mystic yoga system for controlling the senses), nor through impersonal monism or an analytical study of the Absolute Truth, nor through study of the Vedas, nor through austerities, charity or acceptance of sannyāsa can one satisfy Me as much as by developing unalloyed devotional service unto Me."

Other Books by Srila Prabhupada

Easy Journey to Other Planets

Easy Journey to Other Planets 1:

The aṣṭāṅga-yoga system is also materialistic, inasmuch as it teaches one to control the movements of air within the material body. The spiritual spark, the soul, is floating on air within the body, and inhalation and exhalation are the waves of that air containing the soul. Therefore the yoga system is a materialistic art of controlling this air by transferring it from the stomach to the navel, from the chest to the collarbone and from there to the eyeballs and from there to the cerebellum and from there to any desired planet.

Renunciation Through Wisdom

Renunciation Through Wisdom 1.9:

Lord Kṛṣṇa is the well-wisher of the followers of all the different disciplines—karma-yoga, jñāna-yoga, aṣṭānga-yoga (meditation), and bhakti-yoga. And because Lord Kṛṣṇa is the well-wisher of everyone, He sends His close associates to the world to establish proper religious teachings in every millennium. Lord Kṛṣṇa is the supreme master of all the planets, the original Lord, and the cause of all causes. The only path to peace is the path of gradual elevation in karma-yoga, leading to realization of the Absolute Truth, Lord Kṛṣṇa.

Renunciation Through Wisdom 1.9:

The fruitive workers cannot be counted among the yogīs. The actual yogīs are the karma-yogīs, the jñāna-yogīs, the aṣṭāṅga-yogīs, and the bhakti-yogīs. Factually they are the same, although named differently. The yogic process is like a ladder one ascends gradually toward the final goal of the Absolute Truth. Niṣkāma-karma, or renunciation of the fruits of one's labor, is the first step on this ladder. When knowledge and austerity are added to it, it becomes jñāna-yoga, the second step in this ladder. And when meditation on the Supreme is added to jñāna-yoga, the third step is reached, namely aṣṭāṅga-yoga. Finally, when loving devotional service to the Supreme Lord is practiced along with aṣṭāṅga-yoga, it is transformed into bhakti-yoga.

Renunciation Through Wisdom 1.9:

Thus there are karma-yogīs, jñāna-yogīs, aṣṭāṅga-yogīs, and bhakta-yogīs. Lord Kṛṣṇa instructs Arjuna that one who renders loving devotional service to Him, the Supreme Lord, is the highest among all yogīs, and that Arjuna should thus strive to become such a bhakti-yogī.

Lectures

Bhagavad-gita As It Is Lectures

Lecture on BG 4.28 -- Bombay, April 17, 1974:

October, and does not eat certain foods, does not eat twice in a day and does not leave home. Such sacrifices of the comforts of life is called tapomaya-yajña. There are still others who engage themselves in different kinds of mystic yogas like the Patañjali system for merging into the existence of the Absolute, or haṭha-yoga or aṣṭāṅga-yoga, for particular perfections. And some travel to all the sanctified places of pilgrimage. All these practices are called yoga-yajña, sacrifice for a certain type of perfection in the material world. there are others who engage themselves in the studies of different Vedic literatures, specifically the Upaniṣads and Vedānta-sūtras, or the Sāṅkhya philosophy.

Lecture on BG 6.2-5 -- Los Angeles, February 14, 1969:

In the aṣṭāṅga-yoga system, this eightfold yoga system, dhyāna, dhāraṇā—they are meant for controlling the mind. (Don't make sound.) Mind, unless you control the mind, in the beginning it is said a man must elevate himself by his own mind. Mind is the driver. The body is the chariot or car. So just like if you call your, ask your driver, "Please get me into Kṛṣṇa consciousness temple." The driver will bring you here.

Lecture on BG 6.2-5 -- Los Angeles, February 14, 1969:

So the whole yoga system means to make the mind strong. Not to deviate from the Supreme. That is perfection of yoga system. Sa vai manaḥ kṛṣṇa-padāravindayoḥ (SB 9.4.18). One should fix up, just like Ambarīṣa Mahārāja fixed up his mind only on Kṛṣṇa. And there was a fight between a great yogi, aṣṭāṅga-yogī, Durvāsā Muni. Mahārāja Ambarīṣa, he was a king, he was a householder, he was pound shilling man. Householder means he has to take account of pound, shilling, pence. Dollars, cents. King, he was actually king.

Lecture on BG 6.13-15 -- Los Angeles, February 16, 1969:

Hare Kṛṣṇa. Sāṅkhya-yoga is the aṣṭāṅga-yoga. This sitting posture and meditation, this is called sāṅkhya-yoga. And jñāna-yoga means by, through philosophical process. By analytical process what is Brahman and what is not Brahman. Neti neti. That is jñāna-yoga. Just like Vedānta-sūtra, jñāna-yoga. You study Vedānta-sūtra, it says janmādy asya yataḥ (SB 1.1.1). They give one hint codes, that the Supreme Brahman, Absolute Truth is that from whom everything is emanated. Now we try to understand what must be that.

Lecture on BG 6.30-34 -- Los Angeles, February 19, 1969:

We have to understand this point. He says, "O Madhusūdana, the system of yoga which You have summarized," this system is called aṣṭāṅga-yoga. Aṣṭāṅga-yoga, eight different parts. Yama, niyama. First of all controlling the senses, following the rules and regulation, then practicing the sitting posture. Then exercising the breathing process. Then concentrate your mind. Then be absorbed in the form. There are eight processes, aṣṭāṅga-yoga.

Lecture on BG 6.30-34 -- Los Angeles, February 19, 1969:

So Arjuna said, "This aṣṭāṅga-yoga system is very difficult." He says, that, "Impractical." Appears not impractical. For him. Just like, it is not impractical. If it is impractical then Kṛṣṇa would not have described and taken so much trouble. It is not impractical, but appears. What one thing may be impractical for me but practical for you, that is a different thing. But generally this system is impractical for ordinary common man.

Lecture on BG 6.30-34 -- Los Angeles, February 19, 1969:

Prabhupāda: This system of yoga, this aṣṭāṅga-yoga. Yes.

Viṣṇujana: "In fact, we do not find any record in history of his practicing it at any time. Therefore this system must be considered impossible, especially in this age of Kali. Of course it may be possible for some very few, rare men, but for the people in general it is an impossible proposal. If this was so five thousand years ago, then what to speak of the present day? Those who are imitating this yoga system in different so-called schools and societies, although complacent, are certainly wasting their time. They are completely in ignorance of the desired goal."

Prabhupāda: Yes. So this aṣṭāṅga-yoga is not possible. Therefore this yoga system, bhakti-yoga system, is applicable to anyone. You have seen when this chanting, bhakti-yoga system goes on, even a small child, he also begins to clap. You see? Without any training, without any education, automatically he takes part. So therefore Lord Caitanya has said that this is the only system in this age: harer nāma harer nāma harer nāma eva kevalam (CC Adi 17.21).

Lecture on BG 6.46-47 -- Los Angeles, February 21, 1969:

Now, here it is clearly stated that of all yogis, there are different kinds of yogis. Aṣṭāṅga-yogī, haṭha-yogī, jñāna-yogī, karma-yogī, bhakti-yogī. So bhakti-yoga is the highest platform of yoga principles. So Kṛṣṇa says here, "And of all yogis." There are different kinds of yogis. "Of all yogis he who always abides in Me," in Kṛṣṇa. Me means Kṛṣṇa says "in Me." That means one who is keeping always in Kṛṣṇa consciousness, "abides in Me with great faith, worshiping Me in transcendental loving service is most intimately united with Me in yoga, and is the highest of all."

Lecture on BG 6.46-47 -- Los Angeles, February 21, 1969:

Devotee: Karma-yoga without fruitive results is the beginning of this path. When karma-yoga increases in knowledge and renunciation the stage is called jñāna-yoga. When jñāna-yoga increases in meditation on the Supersoul by different physical processes and the mind is on Him it is called aṣṭāṅga-yoga. And when one surpasses the aṣṭāṅga-yoga and comes to the point of the Supreme Personality of Godhead, Kṛṣṇa, it is called bhakti-yoga."

Prabhupāda:Yes, the gradual progress of yoga system. Karma-yoga to jñāna-yoga. Karma-yoga means ordinary activities, fruitive activities. Ordinary activities means sinful activities also, but karma-yoga does not mean sinful activities. Only good, pious activities or prescribed activities. That is called karma-yoga. Then, by performing karma-yoga one comes to the platform of jñāna-yoga, knowledge. And from knowledge to this aṣṭāṅga-yoga, eightfold yoga system—dhyāna, dhāraṇā, prāṇāyāma, āsana—like that, those who are practicing the aṣṭāṅga-yoga. Then from aṣṭāṅga-yoga concentrating the mind on Viṣṇu come to the point of bhakti-yoga. And when one comes to the bhakti-yoga platform, that is the perfectional stage of yoga. And this Kṛṣṇa consciousness means from the very beginning, directly, that bhakti-yoga. Go on.

Lecture on BG 6.46-47 -- Los Angeles, February 21, 1969:

Householder, husband and wife, both Kṛṣṇa conscious, engaged in Kṛṣṇa conscious business, but when they require a child, Kṛṣṇa conscious, that's all. That is also voluntary contraceptive method. One or two or three children, that's all, no more. So householder life does not mean sex life without any restriction. But for spiritual life one who wants to advance in spiritual life, either you accept this bhakti-yoga system or this aṣṭāṅga-yoga system or jñāna-yoga system, sex indulgence unrestricted is never there. Sex indulgence means you have to come back again. If you try to enjoy the senses, that is materialistic way of life.

Lecture on BG 6.47 -- Ahmedabad, December 12, 1972:

So five thousand years ago, when... (pause—noise in background) Five thousand years ago, when this yoga system was discussed between Kṛṣṇa and Arjuna, Arjuna frankly admitted that this system was very difficult for him. He thought himself as a gṛhastha and a military man, so concentration of the mind and sitting in a posture and looking on the point of the nose, so many systems, find out a secluded place, alone, and observing so many rules and regulation, āsana, dhyāna, prāṇāyāma, so he thought it difficult for him. Therefore Kṛṣṇa, in order to encourage him, that, although he could not practice the aṣṭāṅga-yoga system, still there was no cause of disappointment.

Lecture on BG 7.1 -- Gainesville, July 29, 1971 University of Florida:

When Kṛṣṇa recommended the yoga system, aṣṭāṅga-yoga system... Aṣṭāṅga means eightfolded different states of elevation: yama, niyama, āsana, prāṇāyāma, pratyāhāra, samādhi, like that. Dhyāna, dhāraṇā. So the first step of yoga system, as recommended by Kṛṣṇa, the supreme authority, is one has to select a very secluded place and sacred place. The aṣṭāṅga-yoga meditation cannot be performed in a fashionable city. It is not possible. One has to first of all select a nice place, sacred place. In India, therefore, those who are very serious to practice yoga system, they go to Himalaya, Haridwar. That is also Himalaya. Very secluded place. They remain there alone, and very restricted process of eating, sleeping.

Lecture on BG 7.1 -- Gainesville, July 29, 1971 University of Florida:

He was a great warrior and intimate friend of Kṛṣṇa and constantly living with Him. He, after hearing this process of yoga, aṣṭāṅga-yoga, he said, "My dear Kṛṣṇa, it is not possible for me." He flatly said, admitted that "For me, these rules and regulation and practice and controlling the mind is not possible." He flatly denied.

Lecture on BG 7.1 -- Gainesville, July 29, 1971 University of Florida:

So we have to think, five thousand years ago a personality like Arjuna, he expressed his inability to practice this aṣṭāṅga-yoga system, and what to speak of us? Therefore the conclusion is that in this age when people are very short-living... At least, in India the average duration of life is thirty-five years. In your country it may be more than that, but actually, as your grandfather lived for one hundred years, you cannot live. The things are changing. Especially the duration of life will be reduced. There are prediction in the śāstras. In this age the duration of life, people's sentiment for becoming merciful, brain substance, in so many ways they are being reduced. They are not so powerful.

Lecture on BG 7.1 -- Ahmedabad, December 13, 1972:

So by the end of the Sixth Chapter, Kṛṣṇa has explained the aṣṭa, aṣṭāṅga-yoga-siddhi. Aṣṭāṅga-yoga-siddhi, that yoginām api sarveṣāṁ mad-gatenāntar-ātmanā (BG 6.47). Always who is thinking of Kṛṣṇa within himself, śraddhāvān, with faith and knowledge, he is first-class yogi. So how this first-class yoga system helps me? Because the other yoga systems, they will disagree, that "Simply by thinking of Kṛṣṇa within one's heart, how one becomes perfect?" That is explained from the Seventh Chapter of Bhagavad-gītā, how simply by understanding Kṛṣṇa, you become well aware of everything, this yoga system. In the Vedas also it is stated, kasmin tu bhagavo vijñāte sarvam idaṁ vijñātaṁ bhavati. If you, if you simply understand Kṛṣṇa, then you know everything. Kṛṣṇa is the root of everything. Therefore Kṛṣṇa says, śrī-bhagavān uvāca.

Lecture on BG 7.1 -- Hong Kong, January 25, 1975:

So this realization can be possible by yoga practice, mystic yoga. So there are many yogis. Generally, the haṭha-yogīs or aṣṭāṅga-yogīs who try to understand himself by mystic yoga process... But this has been summarized in the Bhagavad-gītā at the end of the Sixth Chapter. I am just trying to read from the Seventh Chapter. So at the end of the Sixth Chapter, Bhagavān says, yoginām api sarveṣām: "There are many yogis. So out of all the yogis..." Yoginām api sarveṣām (BG 6.47). Sarveṣām means "of all." There are different yogis. Yoginām api sarveṣāṁ mad-gata, mad-gatenāntar-ātmanā. The yogic practice is to meditate upon the Supreme Personality of Godhead Viṣṇu within the heart. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1).

Srimad-Bhagavatam Lectures

Lecture on SB 1.1.3 -- London, August 19, 1971:

Those who are yogis... Yogis means transcendentalists. Those who are aspiring after spiritual perfection, they are called yogis. So the preliminary yoga system that is practiced generally, haṭha-yoga, aṣṭāṅga-yoga, that is preliminary. Nobody gets perfection even in the preliminary yoga system. And what to speak of further progress. So the bhakti-yogī, those who are engaged in this bhakti-yoga system... Māṁ ca yo 'vyabhicāreṇa bhakti-yogena sevate. That is yogi.

Lecture on SB 1.2.6 -- Vrndavana, October 17, 1972:

So bhukti, mukti, that is also desire. Bhukti, mukti and siddhi. Siddhi-kāmī, yogis, aṣṭāṅga-yoga, and aṣṭa-siddhi: aṇimā, laghimā, prāpti-siddhi, īśitā, vaśitā like that. Aṇimā, aṇu, you can become very small. Not these yogis. Actually those who are in perfectional yoga, they can become like that, smaller than the smallest. So aṇimā, laghimā, you can become lighter than the lightest. You can fly in the air. They go, by touching the beam of sun, moon, they can go. They are trying to go to the moon planet by artificial, material weapons, material means, but those who are yogis, they can catch up the beam of the moon and go. This is called... Mahimā.

Lecture on SB 1.2.31 -- Vrndavana, November 10, 1972:

So there are different processes of yoga system. The best yoga system, as it is described in the Bhagavad-gītā: always think of Kṛṣṇa within your heart. Always think. Sa vai manaḥ kṛṣṇa-padāravindayoḥ (SB 9.4.18). This is the example given by Ambarīṣa Mahārāja. You haven't got to practice so many aṣṭāṅga-yoga process—that is also one of the process—but this process, always thinking of Kṛṣṇa... Satataṁ cintayanto mām. Satataṁ cintayanto mām, satataṁ kīrtayanto mām (BG 9.14). These words are there.

Lecture on SB 1.5.13 -- New Vrindaban, June 13, 1969:

Now, when these qualifications are there, then Nārada Muni entrusts Vyāsadeva that "You can liberate all the conditioned souls." How? Conditioned souls... Samādhinā anusmara tad-viceṣṭitam: "Simply you try to contemplate, meditate, on the activities of the Supreme Lord." Samādhinā. This is samādhi. Yoga process means to come to the stage of samādhi. Aṣṭāṅga-yoga. Yoga means there are eight different stages, and the last stage is called samādhi. The first stage is yama, saṁyama, controlling the senses. Yoga indriya-saṁyama. The beginning of yoga system means you have to control your senses. This is the first beginning. It is not a play thing, that you do all nonsense and you become a yogi. No. These things are very clearly explained in the Bhagavad-gītā.

Lecture on SB 1.8.36 -- Los Angeles, April 28, 1973:

So by this aṣṭāṅga-yoga system, by sitting posture, by controlling the breathing, by modes of different posture of seeing, so many things there are. The real thing is to control the mind and concentrate it on the form of Viṣṇu. That is the real thing. That is called samādhi. Pratyāhāra samādhi. So aṣṭāṅga-yoga means to come to this point of smaraṇam, smaraṇam, arcanam. This is arcanam.

Lecture on SB 3.25.31 -- Bombay, December 1, 1974:

The yoga system is described, that one has to go in a secluded place, and he has to sit down straight, right angular, and see the front portion of the nose, and the eyes half closed. In this way the haṭha-yoga system, or aṣṭāṅga-yoga system, is described in the Bhagavad-gītā. But when Arjuna said that "This system of yoga is very difficult for me. Kṛṣṇa, I cannot concentrate my mind in this way"...

Lecture on SB 3.25.31 -- Bombay, December 1, 1974:

So Kṛṣṇa was so friendly and very loving friend, not ordinary friend. Therefore Kṛṣṇa said, "My dear Arjuna, don't be disappointed because you cannot execute this aṣṭāṅga-yoga. The first-class yogi is he who always thinks of Me." Yoginām api sarveṣāṁ mad-gatenāntar-ātmanā (BG 6.47). One who has taken Kṛṣṇa within his heart and always thinking of Kṛṣṇa, satataṁ smartavyaḥ viṣṇuḥ, this is the system. This is meditation. If one is thinking of Kṛṣṇa twenty-four hours, that is the first-class meditation. You are seeing Kṛṣṇa here, standing with Rādhārāṇī.

Lecture on SB 3.25.31 -- Bombay, December 1, 1974:

That I was speaking in the evening, that you have to accept Bhagavad-gītā by this āmnāya-patha. Tattva āmnāyam. Kṛṣṇa says to Arjuna that this bhagavad-bhakti-yoga or Bhagavad-gītā yoga... That is a yoga. Yoga means which connects, and viyoga means which disconnect. So we are now disconnected with the Supreme Personality of Godhead. Now we have to connect again our relationship. That is called yoga. That yoga is described in the Bhagavad-gītā as karma-yoga, jñāna-yoga, and aṣṭāṅga-yoga, and at last bhakti-yoga.

Lecture on SB 3.25.37 -- Bombay, December 6, 1974:

So therefore a devotee is not aspiring of any so-called material opulence, even aṣṭāṅga-siddhi. Here it is said, aiśvaryam aṣṭāṅgam anupravṛttam. Aṣṭāṅga-siddhi. The yogis, those who are actually yogi, they get aṣṭāṅga-siddhi, not these cheap yogis, gymnastic. No. The āsana, gymnastic, that is all right. That is the process only to go to the yogic platform. But when one is actually on the yogic platform, he gets siddhis. Siddhis means perfection: aṇimā, laghimā, mahimā, prāpti, īśitā, vaśitā, like that. He can become smaller than the smallest. That is aṇimā-siddhi. Some of the yogis, they can... You keep him within the room, locked up, and he'll come out.

Lecture on SB 3.26.31 -- Bombay, January 8, 1975:

The whole yoga system, aṣṭāṅga-yoga system—dhyāna, dhāraṇā, āsana, prāṇāyāma, like that—they are meant for only controlling the mind. Mind is the center of sensual activities. The purpose of aṣṭāṅga-yoga is to train up the mind because the mind is very restless. Arjuna, five hundred years ago, he also appreciated, the mind is very restless. So he declined to practice the haṭha-yoga system. He said clearly that "Kṛṣṇa, it is not possible for me to control the mind." In another place in the Bhagavad-gītā it is said, "The mind is the most dearmost friend, and mind is the bitterest enemy." Everyone's bitterest enemy and dearest friend is there. That is the mind. It requires little training.

Lecture on SB 3.26.31 -- Bombay, January 8, 1975:

For training the mind, this yoga system is. Those who are too much engrossed in the bodily concept of life, for them, this yoga system, aṣṭāṅga-yoga system, is recommended by practicing a certain type of āsana and making a type of exercise of the breathing, in this way, prāṇāyāma, dhyāna, dhāraṇā, āsana, prāṇāyāma. But there is another simple method that is recommended in the śāstra. You can train up your mind if you simply keep your mind on the lotus feet of Kṛṣṇa. Kṛṣṇa is here, and you see Kṛṣṇa's lotus feet, and if you practice to meditate upon Kṛṣṇa's lotus feet, Kṛṣṇa's bodily feature, then immediately your mind becomes controlled.

Lecture on SB 3.26.34 -- Bombay, January 11, 1975:

So if you want to go to the planets of the demigods... They are trying to go to the moon planet, but by yoga system, you can transfer yourself to any planet by yoga practice perfection. Therefore we have written that book Easy Journey to Other Planets. You can go to any other planet by bhakti-yoga or the aṣṭāṅga-yoga. Aṣṭāṅga-yoga, by practicing and becoming perfect, you can transfer to any planet yourself within this material world. But by bhakti-yoga, you can transfer yourself immediately to this spiritual Vaikuṇṭhaloka or Goloka Vṛndāvana. Mad-yājino 'pi yānti mām.

Lecture on SB 3.26.39 -- Bombay, January 14, 1975:

In this way I am becoming entangled. So when this mind is controlled... The yoga system is for that purpose. Those who are too much bodily concept of life, bodily consciousness, they should practice this yoga, haṭha-yoga, aṣṭāṅga-yoga, so that the mind can be purified. As soon as the mind is purified, then all this expansion into thousands and millions of ideas will be controlled, and the only idea will be Kṛṣṇa. This is called yoga system, concentrating. Dhyānāvasthita yogena paśyanti yaṁ yoginaḥ. Dhyānāvasthita-manasā: "The mind is controlled, and the focus of the mind is on Kṛṣṇa or Viṣṇu." Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). Then we can see the effulgence, and the localized, and then the Supreme Personality of Godhead.

Lecture on SB 3.28.1 -- Honolulu, June 1, 1975:

So here also the same thing is stated—that yoga process is to keep the mind in peaceful condition, tranquillity, and then you can concentrate your mind towards the Supreme Absolute. This is yoga process, not a gymnastic, a gymnastic āsana: yāma, niyama, aṣṭāṅga-yoga. Aṣṭāṅga, eight kinds of practices, āsana. Āsana, the generally the yogis come here to show you the āsana, how to sit in different posture.

Lecture on SB 5.5.2 -- Vrndavana, October 24, 1976:

The whole yogic process means how to become free from sexual desire. Indriya saṁyama. Yogam indriya saṁyama. The yoga practice... Formerly, everyone was practicing this yoga, aṣṭāṅga-yoga, dhyāna dhāraṇā asana praṇāyāma, just to become very stout and strong in the matter of sense gratification. Sense gratification is not at all good without any restriction. That is tapasya—tapasā brahmacaryeṇa (SB 6.1.13). And the first-class tapasya is to cease from sex life, either man or woman. Then tapasya begins.

Lecture on SB 6.1.11 -- New York, July 25, 1971:

Then how brahmacarya can be executed? That is also given here: tapasā brahmacaryeṇa śamena (SB 6.1.13). Śamena means controlling the mind. The yoga system, aṣṭāṅga-yoga system, practicing the āsana, sitting posture, breathing exercise, controlling the senses from outside engagement, pratyāhāra, these are, this yoga system is meant for controlling the mind and controlling the sense. If there is no control of mind and no control of senses, the so-called yoga practice is bogus. It has no meaning. Yoga indriya saṁyama. Yoga means to control the senses. That is the real meaning of yoga.

Lecture on SB 6.1.11 -- New York, July 25, 1971:

This is not yoga system. Yoga system is not so easy, especially in this age. Yoga system means to control the senses, control the mind; and control the mind means you have to control so many things—your eating, your sleeping, your behaving. These are prescribed in the Bhagavad-gītā, how to practice the aṣṭāṅga-yoga. You have to find out a suitable place, a sacred place, a solitary place. Therefore real yogis, they used to go to Himalaya. Sometimes some young men, here, in your country, they inquire from me how to go to Himalaya, and what you'll do there, going there, Himalaya? So you are not practiced. So instead of practicing yoga in the Himalaya, you practice yoga here. We have come here to help you.

Lecture on SB 6.1.11 -- New York, July 25, 1971:

So this aṣṭāṅga-yoga is not possible in this age—śamo damaḥ, controlling the mind, controlling the senses. Because nobody can properly practice the aṣṭāṅga-yoga system. Impossible. It is not only impossible now—even five thousand years ago, when Kṛṣṇa was advising about this aṣṭāṅga-yoga to Arjuna. Arjuna was not ordinary man. He was friend of Kṛṣṇa. He was a great son of a royal family. And Arjuna's name and fame, everyone knows. So he said to Kṛṣṇa: "My dear Kṛṣṇa, this yoga practice is not possible to be performed by me. I am unable." So Arjuna said frankly that he was unable to practice this yoga system. And what we are, in comparison to Arjuna? So this aṣṭāṅga-yoga system is not possible at all in this age.

Lecture on SB 6.1.11 -- New York, July 25, 1971:

So Arjuna said frankly that he was unable to practice this yoga system. And what we are, in comparison to Arjuna? So this aṣṭāṅga-yoga system is not possible at all in this age. If you are satisfied by learning some sitting posture, artificially, that may give you some chance of good exercise of the body. You can keep good health. But there is no chance of spiritual realization by aṣṭāṅga-yoga practice in this age. So Śukadeva Gosvāmī says śamena. Śama means manasa-niyamam, controlling the mind. The mind's business is acception, acceptance and rejection. This is mind's business. Even one is very elevated, the mind's business is mind's business. Mind will accept something: "It is very good," and next moment it will reject. That is mind's business. But you have to fix up your mind in something which you cannot reject. That is only the lotus feet of Kṛṣṇa. If you fix up your mind on the lotus feet of Kṛṣṇa, then your mind cannot go elsewhere. You practice it and you'll see it. Sa vai manaḥ kṛṣṇa-padāravindayoḥ (SB 9.4.18).

Lecture on SB 7.9.9 -- Montreal, July 6, 1968:

Suppose you are Sandoz. You have got very good... Just like in your country there are some box fighters, very strong and stout. That is called balam. Pauruṣam, udyama. Udyama means industrious. Just like a very poor man, he becomes by his energy very, very rich man. There are many instances in the world. That is called pauruṣam. Buddhi. Buddhi means intelligence, prajñā. And yoga. Yoga means aṣṭāṅga-yoga, the eightfold practice of yoga system.

Lecture on SB 7th Canto -- Calcutta, March 7, 1972:

Actually, to tell the truth, those who are too much bodily absorbed, that "I am this body," for them this yoga practice is recommended. Not for the intelligent man. Because one who identifies himself with this body, he is not very intelligent. But because such persons are not very intelligent, for them this bodily exercise of yoga, aṣṭāṅga-yoga, is recommended. Not for the intelligent person. Intelligent person, they take immediately to the devotional service, immediate. Just like Kṛṣṇa..., Lord Caitanya begins immediately spiritual life, and He instructs Sanātana Gosvāmī, jīvera svarūpa haya nitya kṛṣṇa dāsa (Cc. Madhya 20.108-109). This is spiritual life. You... From the very beginning, you take it for granted that "I am eternal servant of Kṛṣṇa.

Nectar of Devotion Lectures

The Nectar of Devotion -- Vrndavana, November 3, 1972:

No other engagement. Simply Kṛṣṇa. That is pure devotional service. But that is very difficult to achieve. People will not accept the simple thing. You give them big, big formulas, yoga system, aṣṭāṅga-yoga, they'll like it: "It is something." Just like in homeopathic medicine, because it has no taste, there is no trouble to drink, people do not believe in it. But if you give them some very bitter, pungent medicine, "Oh, it is something." Similarly, if you give the simple process, as Caitanya Mahāprabhu has given us, harer nāma harer nāma harer nāma eva kevalam, kalau nāsty eva nāsty eva nāsty eva gatir anyathā (CC Adi 17.21), they'll not take it very seriously. "Oh, simply by chanting Hare Kṛṣṇa mantra, one will be liberated, and he'll go back...? Oh, this is exaggeration." They will say. But if you give them some difficult job, that "You press your nose in this way, you make your head downwards, and you exercise in this way, do...," they'll think, "Yes, it is something."

The Nectar of Devotion -- Vrndavana, November 8, 1972:

Actually, yoga practice means yoga indriya-saṁyamaḥ. The whole yogic process, aṣṭāṅga-yoga, is meant for controlling the senses. Durdanta indriya-kāla-paṭalī. Indriya, the senses, are just like snakes. As it is very difficult to enchant the snakes, similarly, it is very difficult to control the senses. And the yoga system (is) especially meant for controlling the senses, controlling the mind, and then concentrate on the form of Viṣṇu. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). This is yoga process. But practically we see the so-called yogis, or student of yoga class, I have seen in Western countries, they are habituated to all these nonsense habits—illicit sex, intoxication, meat-eating. Still, they're passing on as yogis. So that kind of yoga will not help. Go on.

The Nectar of Devotion -- Vrndavana, November 13, 1972:

Practice in such a way that you'll be able to think of the lotus feet of Kṛṣṇa twenty-four hours, without any stop. That is the first-class yoga. Immediately you become a first-class yogi. You don't have to practice the meditation, samādhi, dhyāna, dhāraṇā, āsana, praṇāyāma, this aṣṭāṅga-yoga. Without practicing aṣṭāṅga-yoga, you simply practice the one simple thing, simply thinking of the lotus feet of Kṛṣṇa always; then you become a first-class yogi. It is not our statement. Kṛṣṇa's statement.

Sri Caitanya-caritamrta Lectures

Lecture on CC Madhya-lila 20.105 -- New York, July 11, 1976:

If the mind is agitated, what is this nonsense meditation? First of all control the mind; then think of meditation. Dhyānāvasthita-tad-gatena manasā. We have to meditate with the mind. But if the mind is agitated, where is the question of meditation? It is all bogus. So for a yogi the first business is yama-niyama, āsana, prāṇāyāma, dhyāna, dhāraṇā, pratyāhāra-aṣṭa, aṣṭāṅga-yoga. Then one's mind is controlled. Then dhyānāvasthita. Then he can remain in trance, always thinking of Viṣṇu. That is yoga. So first thing is to control the mind, control the senses.

General Lectures

Lecture Engagement and Prasada Distribution -- Boston, April 26, 1969:

First of all, to practice yoga, you have to find out a very secret and sacred place. Yogī yuñjīta satatam ātmānaṁ rahasi sthitaḥ. Rahasi means in a secluded place. Yoga practice cannot be done, haṭha-yoga system, as it is prescribed, aṣṭāṅga-yoga, the eight divisional yoga system, that cannot be practiced in assembly or in a crowded place or in a class. But Bhagavad-gītā says that yogī yuñjīta satatam ātmānaṁ rahasi sthitaḥ. Rahasi sthitaḥ means in a secluded place. Ekākī. Ekākī means alone. Ekākī yata-cittātmā, "controlling the senses and mind." Nirāśīḥ, "without any material desire," aparigrahaḥ, "or taking some help from others."

Address to Indian Association -- Columbus, May 11, 1969:

So aṣṭāṅga-yoga, meditation, that is not possible. But if you are satisfied by doing some imitation, that is different thing. But if you want right perfection, then you have to execute all the different stages of yoga practice, aṣṭāṅga-yoga. There are eight divisions: dhyāna, dhāraṇā, āsana, prāṇāyāma... So if it is not possible, then it is waste of time. What is the ultimate goal of yoga process or meditation? To contact the Supreme, the Supersoul, the Supreme Lord. That is the aim and object of yoga process. Similarly, philosophical research, jñāna process, that is also, the aim is to understand Supreme Brahman, realize Brahman.

Town Hall Lecture -- Auckland, April 14, 1972:

The more we are indulging unrestrictedly in sense gratification, we are becoming more and more entangled. Therefore those who are very much addicted to the bodily necessities of life, for them this haṭha-yoga system... Haṭha-yoga system means yama, niyama, aṣṭāṅga-yoga. It is called aṣṭāṅga-yoga. Yama, niyama, āsana, prāṇāyāma, dhyāna, dhāraṇā, pratyāhāra, samādhi. These things are in the aṣṭāṅga-yoga. The first thing is yama-niyama. One must have regulated life. That is called yama-niyama. Then practice āsana. There is mechanical process of sitting which will help you; concentration of the mind, āsana. Then praṇāyāma, concentration of the mind. Then meditation. So meditation is not so easy thing.

Philosophy Discussions

Philosophy Discussion on John Dewey:

Prabhupāda: Real moral law means the law of the Supreme. Just like Kṛṣṇa has preached dhyāna-yoga, jñāna-yoga, haṭha-yoga, so many yoga systems. Then He says, sarva-dharmān parityajya (BG 18.66). These principles have not less moral, dhyāna-yoga, jñāna-yoga, aṣṭāṅga-yoga, but ultimately He says, "Give up all of them." Then what is moral? His word is moral. Whatever He says, that is moral. Not this dhyāna-yoga, jñāna-yoga. No. Whatever He says, that is morality. So it is changed. Nobody can argue: "Sir, you have prescribed so many kinds of yogas. Now You say to give up all these things. It is contradictory." No. It is not contradictory. Whatever He says, that is morality. That is Vaiṣṇava principle. We don't consider anything moral or immoral. Whatever is ordered by Kṛṣṇa or His representative, that is moral. That is our position.

Conversations and Morning Walks

1970 Conversations and Morning Walks

Room Conversation -- December 13, 1970, Indore:

Prabhupāda: Yoginām api sarveṣāṁ: "Of all the yogis..." Yoginām api sarveṣāṁ. That is the last verse of the yoga chapter, sāṅkhya-yoga chapter. Yoginām... When Arjuna said that "This practice of aṣṭāṅga-yoga is not possible for me."

Room Conversation -- December 13, 1970, Indore:

Guest (1): "Whatever you do." "Whatever you do." It is not written that you should do the aṣṭāṅga-yoga.

Prabhupāda: No, no, no. We are discussing this verse. He said that "Anyone who is always think..." Karma-yogi also always thinks of Kṛṣṇa. That's all right. That is not denied. But the highest principle is always keeping Kṛṣṇa within his mind. Premāñjana-cchurita... That is confirmed in the Brahma-saṁhitā. Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti (Bs. 5.38). This kind of practice of yoga can be done by an unalloyed devotee. Premāñjana-cchurita, by developing the dormant love of God. That is... That is the highest perfection. And another thing is, you are accepting mind as ātmā, are you not? That's not correct. Mind is not ātmā.

1974 Conversations and Morning Walks

Room Conversation with Monsieur Roost, Hatha-yogi -- May 31, 1974, Geneva:

M. Roost: I think so. But this, the ultimate, is very, very far for European people, I think. It's like in the yoga of Patañjali, it's eight-part.

Prabhupāda: Aṣṭāṅga-yoga, aṣṭāṅga.

M. Roost: Yes, aṣṭāṅga-yoga. The last part of the evolution. I think first we must through the body find the balance. With the balance of our body, we can go after the balance of our ego, of cessation, and after this, perhaps, we are able to sacrifice all to the Lord.

Prabhupāda: Sacrifice for whom?

Room Conversation with Monsieur Roost, Hatha-yogi -- May 31, 1974, Geneva:

Prabhupāda: That is automatically taught in bhakti-yoga. Yasya prasādād bhagavat-prasādaḥ **. It is said, "If you can keep your master pleased, then God will be pleased." Yasya prasādād bhagavat-prasādaḥ **. And if you make your master displeased, then you are nowhere. These are the teachings of bhakti-yoga. But if the master is such a rascal that if he asks the disciple that "You please me with sex life," then what kind of master he is? Sex life is so strong. In the school, colleges, the teachers having sex life with the students. And yogic process, aṣṭāṅga-yoga, first is saṁyama. Yama, niyama, āsana, prāṇāyāma, pratyāhāra, samādhi, like that. This is against this principle of yama, niyama.

1975 Conversations and Morning Walks

Morning Walk -- October 26, 1975, Mauritius:

Brahmānanda: ...and stop their heart beating, and still they are not dead.

Prabhupāda: Yes. This is perfection of astanga-yoga, samādhi, to remain in trance. (break) Yes. Actually he was not dead.

Morning Walk -- December 18, 1975, Bombay:

Dr. Patel: Kapila, the basis of the yoga.

Prabhupāda: No, yoga is Patanjali. Aṣṭāṅga. And yoga is also there in Bhagavad-gītā.

Correspondence

1970 Correspondence

Letter to Jagadisa -- Los Angeles 27 February, 1970:

Astanga Yoga is better than Karma Yoga and Jnana Yoga is on the level of Astanga Yoga. But the Bhakti Yoga is the ultimate goal of all Yogas. In other words, Karma Yoga, Jnana Yoga, and Astanga Yoga by proper execution culminate in Bhakti Yoga. So far yogis who meditate on the Paramatma form of the Lord within their hearts, if they see Him in that way actually they become pure devotees, but if they do not perfect the process they may remain on the lower level of incomplete realization or Paramatma realization.

1975 Correspondence

Letter to Dr. Yogi Raj Dev Svarupa -- Vrindaban 4 December, 1975:

Western people are now becoming more and more interested in yoga practice, but unfortunately because they have no authorized source of information, they are being mislead by unauthorized teachers and concocted methods of yoga practice. Actually the astanga yoga system practiced thousands of years ago is not practical for this age, therefore Lord Caitanya Mahaprabhu introduced the simple process of chanting the Holy name of Krishna for the people of this fallen age of Kali. It is said in the sastras that the same result that was formerly attained by difficult sacrifices or yoga practice is easily achieved in this age simply by chanting the Holy name of God, Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare.

Page Title:Astanga-yoga
Compiler:Visnu Murti, Gopinath
Created:20 of Oct, 2010
Totals by Section:BG=7, SB=23, CC=5, OB=4, Lec=45, Con=6, Let=2
No. of Quotes:92