Lord Caitanya's teachings begin from the point of surrender to Kṛṣṇa. He does not pursue the paths of karma-yoga or jñāna-yoga or haṭha-yoga but begins at the end of material existence, at the point where one gives up all material attachment. In the Bhagavad-gītā Kṛṣṇa begins His teachings by distinguishing the soul from matter, and in the Eighteenth Chapter He concludes at the point where the soul surrenders to Him in devotion. The Māyāvādīs would have all talk cease there, but at that point the real discussion only begins. As the Vedānta-sūtra says at the very beginning, athāto brahma jijñāsā: "Now let us begin to inquire about the Supreme Absolute Truth." Rūpa Gosvāmī thus praises Lord Caitanya as the most munificent incarnation of all, for He gives the greatest gift by teaching the highest form of devotional service. In other words, He answers the most important inquiries that anyone can make.
Karma-yoga and jnana-yoga
Expressions researched:
"Karma Yoga and Jnana Yoga"
|"Karma Yoga, Jnana Yoga"
|"Karma-yoga to jnana-yoga"
|"by karma-yoga, by jnana-yoga"
|"jnana yoga karma yoga"
|"jnana-yoga, and karma-yoga"
|"jnana-yoga, karma-yoga"
|"jnana-yoga, nor karma-yoga"
|"karma-yoga and jnana-yoga"
|"karma-yoga or jnana-yoga"
|"karma-yoga practice, jnana-yoga"
|"karma-yoga, jnana-yoga"
|"karma-yoga, or jnana-yoga"
Bhagavad-gita As It Is
BG Chapters 1 - 6
Brahman is just the opposite of matter. Therefore brāhmī sthiti means "not on the platform of material activities." Devotional service of the Lord is accepted in the Bhagavad-gītā as the liberated stage (sa guṇān samatītyaitān brahma-bhūyāya kalpate). Therefore, brāhmī sthiti is liberation from material bondage.
Śrīla Bhaktivinoda Ṭhākura has summarized this Second Chapter of the Bhagavad-gītā as being the contents for the whole text. In the Bhagavad-gītā, the subject matters are karma-yoga, jñāna-yoga, and bhakti-yoga. In the Second Chapter karma-yoga and jñāna-yoga have been clearly discussed, and a glimpse of bhakti-yoga has also been given, as the contents for the complete text.
The mammonist philosophy of "work very hard and enjoy sense gratification" is condemned herein by the Lord. Therefore, for those who want to enjoy this material world, the above-mentioned cycle of performing yajñas is absolutely necessary. One who does not follow such regulations is living a very risky life, being condemned more and more. By nature's law, this human form of life is specifically meant for self-realization, in either of the three ways—namely karma-yoga, jñāna-yoga, or bhakti-yoga. There is no necessity of rigidly following the performances of the prescribed yajñas for the transcendentalists who are above vice and virtue; but those who are engaged in sense gratification require purification by the above mentioned cycle of yajña performances. There are different kinds of activities. Those who are not Kṛṣṇa conscious are certainly engaged in sensory consciousness; therefore they need to execute pious work.
BG Chapters 7 - 12
This verse especially describes the final destination attained by the unalloyed devotees who serve the Supreme Personality of Godhead in bhakti-yoga. Previous verses have mentioned four different kinds of devotees—the distressed, the inquisitive, those who seek material gain, and the speculative philosophers. Different processes of liberation have also been described: karma-yoga, jñāna-yoga and haṭha-yoga. The principles of these yoga systems have some bhakti added, but this verse particularly mentions pure bhakti-yoga, without any mixture of jñāna, karma or haṭha. As indicated by the word ananya-cetāḥ, in pure bhakti-yoga the devotee desires nothing but Kṛṣṇa. A pure devotee does not desire promotion to heavenly planets, nor does he seek oneness with the brahmajyoti or salvation or liberation from material entanglement. A pure devotee does not desire anything. In the Caitanya-caritāmṛta the pure devotee is called niṣkāma, which means he has no desire for self-interest.
The unalloyed devotees of the Supreme Lord, who are totally surrendered souls, do not care when they leave their bodies or by what method. They leave everything in Kṛṣṇa's hands and so easily and happily return to Godhead. But those who are not unalloyed devotees and who depend instead on such methods of spiritual realization as karma-yoga, jñāna-yoga and haṭha-yoga must leave the body at a suitable time and thereby be assured whether or not they will return to the world of birth and death. If the yogī is perfect he can select the time and situation for leaving this material world. But if he is not so expert his success depends on his accidentally passing away at a certain suitable time. The suitable times at which one passes away and does not come back are explained by the Lord in the next verse. According to Ācārya Baladeva Vidyābhūṣaṇa, the Sanskrit word kāla used herein refers to the presiding deity of time.
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 (BG 18.54)), 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. In the Śrīmad-Bhāgavatam it is also confirmed that when one becomes purified by executing the process of devotional service, especially by hearing Śrīmad-Bhāgavatam or Bhagavad-gītā from realized souls, then he can understand the science of Kṛṣṇa, or the science of God. Evaṁ prasanna-manaso bhagavad-bhakti yogataḥ.
One in the first class will surely make progress and achieve the result at the end. As far as the third-class person in Kṛṣṇa consciousness is concerned, although he has faith in the conviction that devotional service to Kṛṣṇa is very good, he has not yet gained adequate knowledge of Kṛṣṇa through the scriptures like Śrīmad-Bhāgavatam and Bhagavad-gītā. Sometimes these third-class persons in Kṛṣṇa consciousness have some tendency toward karma-yoga and jñāna-yoga, and sometimes they are disturbed, but as soon as the infection of karma-yoga or jñāna-yoga is vanquished, they become second-class or first-class persons in Kṛṣṇa consciousness. Faith in Kṛṣṇa is also divided into three stages and described in Śrīmad-Bhāgavatam. First-class attachment, second-class attachment and third-class attachment are also explained in Śrīmad-Bhāgavatam in the Eleventh Canto. Those who have no faith even after hearing about Kṛṣṇa and the excellence of devotional service, who think that it is simply eulogy, find the path very difficult, even if they are supposedly engaged in devotional service. For them there is very little hope of gaining perfection.
BG Chapters 13 - 18
In Bhagavad-gītā, all the yoga systems—karma-yoga, jñāna-yoga and bhakti-yoga—are explained. Kṛṣṇa is the master of all such mysticism. It is to be understood, however, that as Arjuna was fortunate enough to understand Kṛṣṇa directly, so, by the grace of Vyāsa, Sañjaya was also able to hear Kṛṣṇa directly. Actually there is no difference between hearing directly from Kṛṣṇa and hearing directly from Kṛṣṇa via a bona fide spiritual master like Vyāsa. The spiritual master is the representative of Vyāsadeva also. Therefore, according to the Vedic system, on the birthday of the spiritual master the disciples conduct the ceremony called Vyāsa-pūjā.
Srimad-Bhagavatam
SB Canto 2
The Vaikuṇṭha planets are also forms of eternity, bliss and knowledge, and therefore the devotees of the Lord, who are admitted into the abode of the Lord, also get bodies of eternity, bliss and knowledge. As such there is no difference between one and another. The Lord's abode, name, fame, entourage, etc., are of the same transcendental quality, and how this transcendental quality differs from the material world is explained herewith in this verse. In the Bhagavad-gītā, three principal subjects have been explained by Lord Śrī Kṛṣṇa, namely karma-yoga, jñāna-yoga and bhakti-yoga, but one can reach the Vaikuṇṭha planets by the practice of bhakti-yoga only. The other two are incompetent in helping one reach the Vaikuṇṭhalokas, although they can, however, conveniently take one to the effulgent brahmajyoti, as described above.
The Supreme Personality of Godhead Lord Śrī Kṛṣṇa is described in the Bhagavad-gītā as puruṣottama, or the Supreme Personality. It is He only who can award liberation to the impersonalists by absorbing such aspirants in the brahmajyoti, the bodily rays of the Lord. The brahmajyoti is not separate from the Lord, as the glowing sun ray is not independent of the sun disc. Therefore one who desires to merge into the supreme impersonal brahmajyoti must also worship the Lord by bhakti-yoga, as recommended here in the Śrīmad-Bhāgavatam. Bhakti-yoga is especially stressed here as the means of all perfection. In the previous chapters it has been stated that bhakti-yoga is the ultimate goal of both karma-yoga and jñāna-yoga, and in the same way in this chapter it is emphatically declared that bhakti-yoga is the ultimate goal of the different varieties of worship of the different demigods. Bhakti-yoga, thus being the supreme means of self-realization, is recommended here.
The culmination of the knowledge of Bhagavad-gītā is God realization, and when one attains this stage of God realization, he naturally, voluntarily becomes a devotee of the Lord to render Him loving transcendental service. This devotional service to the Lord is always based on love of God and is distinct from the nature of routine service as prescribed in karma-yoga, jñāna-yoga or dhyāna-yoga. In the Bhagavad-gītā there are different instructions for such men of different categories, and there are various descriptions for varṇāśrama-dharma, sannyāsa-dharma, yati-dharma, the renounced order of life, controlling the senses, meditation, perfection of mystic powers, etc., but one who fully surrenders unto the Lord to render service unto Him, out of spontaneous love for Him, factually assimilates the essence of all knowledge described in the Vedas. One who adopts this method very skillfully attains perfection of life at once. And this perfection of human life is called brahma-gati, or the progressive march in spiritual existence.
In the beginning Arjuna placed himself as one of those who desire self-satisfaction, for he desired not to fight in the Battle of Kurukṣetra, but to make him desireless the Lord preached the Bhagavad-gītā, in which the ways of karma-yoga, jñāna-yoga, haṭha-yoga and also bhakti-yoga were explained. Because Arjuna was without any pretension, he changed his decision and satisfied the Lord by agreeing to fight (kariṣye vacanaṁ tava) (BG 18.73), and thus he became desireless.
To unfold the mystery of bhakti-yoga, as it is explained in the previous verse, is the ultimate stage of all inquiries or the highest objective for the inquisitive. Everyone is searching after self-realization in different ways—by karma-yoga, by jñāna-yoga, by dhyāna-yoga, by rāja-yoga, by bhakti-yoga, etc. To engage in self-realization is the responsibility of every living entity developed in consciousness. One who is developed in consciousness certainly makes inquiries into the mystery of the self, of the cosmic situation and of the problems of life, in all spheres and fields—social, political, economic, cultural, religious, moral, etc.—and in their different branches. But here the goal of all such inquiries is explained.
SB Canto 3
People do not know what they are doing when they worship the material energy in the form of goddess Kālī or Durgā for material boons. They ask, "Mother, give me great riches, give me a good wife, give me fame, give me victory." But such devotees of the goddess Māyā, or Durgā, do not know that they are being cheated by that goddess. Material achievement is actually no achievement because as soon as one is illusioned by the material gifts, he becomes more and more entangled, and there is no question of liberation. One should be intelligent enough to know how to utilize material assets for the purpose of spiritual realization. That is called karma-yoga or jñāna-yoga. Whatever we have we should use as service to the Supreme Person. It is advised in Bhagavad-gītā sva-karmaṇā tam abhyarcya: (BG 18.46) one should try to worship the Supreme Personality of Godhead by one's assets. There are many forms of service to the Supreme Lord, and anyone can render service unto Him according to the best of his ability.
SB Canto 4
By practicing bhakti-yoga, one can directly perceive his advancement in spiritual life. In other practices—like karma-yoga, jñāna-yoga and dhyāna-yoga—one may not be confident about his progress, but in bhakti-yoga one can become directly aware of his progress in spiritual life, just as a person who eats can understand that his hunger is satisfied. Our false appetite for enjoyment and lordship of the material world is due to a prominence of passion and ignorance. By bhakti-yoga these two qualities are diminished, and one becomes situated in the mode of goodness. Gradually surpassing the mode of goodness, one is situated in pure goodness, which is not contaminated by the material qualities. When thus situated, a devotee no longer has any doubts; he knows that he will not come back to this material world.
According to the development of consciousness, God realization is present. In the human form of life it is recommended, therefore, that one undergo the different types of penances and austerities described in Bhagavad-gītā (karma-yoga, jñāna-yoga, dhyāna-yoga and bhakti-yoga). Like a staircase, yoga has different steps for reaching the topmost floor, and according to one's position upon the staircase, he is understood to be situated in karma-yoga, jñāna-yoga, dhyāna-yoga or bhakti-yoga. Of course, bhakti-yoga is the topmost step on the staircase of realization of the Supreme Personality of Godhead. In other words, according to one's development in consciousness, one realizes his spiritual identity, and thus when one's existential position is purified fully, he becomes situated in brahmānanda, which is ultimately unlimited.
Generally people think that simply by executing the occupational duties of a brāhmaṇa, kṣatriya, vaiśya or śūdra or the duty of a brahmacārī, gṛhastha, vānaprastha or sannyāsī one becomes fearless or securely attains liberation, but factually unless all these occupational duties are accompanied by bhakti-yoga, one cannot become fearless. In Bhagavad-gītā there are descriptions of karma-yoga, jñāna-yoga, bhakti-yoga, dhyāna-yoga, etc., but unless one comes to the point of bhakti-yoga, these other yogas cannot help one attain the highest perfection of life. In other words, bhakti-yoga is the only means for liberation. We find this conclusion also in Caitanya-caritāmṛta in a discussion between Lord Caitanya and Rāmānanda Rāya regarding a human being's liberation from this material world.
The word satām refers to transcendentalists. There are three kinds of transcendentalists: the jñānī, yogī and bhakta. Out of these three, the bhakta is selected as the most suitable candidate to approach the Supreme Personality of Godhead. It is emphasized herein that only one who is outside devotional service would not engage in searching for the lotus feet of the Lord. Foolish people sometimes maintain that God may be attained in any way—either by karma-yoga, jñāna-yoga, dhyāna-yoga, etc.—but here it is clearly stated that it is impossible to obtain the mercy of the Lord by any means but bhakti-yoga. The word durārādhya is especially significant. It is very difficult to attain the lotus feet of the Lord by any method other than bhakti-yoga.
One cannot render bhakti to any demigod. Bhakti can be rendered only to Viṣṇu (śravaṇaṁ kīrtanaṁ viṣṇoḥ (SB 7.5.23)). Thinking the Absolute Truth to be without form, the Māyāvādīs say that the word bhakti can apply to any form of worship. If this were the case, a devotee could imagine any demigod or any godly form and worship it. This, however, is not the real fact. The real fact is that bhakti can be applied only to Lord Viṣṇu and His expansions. Therefore bhakti-latā is dṛḍha-vrata, the great vow, for when the mind is completely engaged in devotional service, the mind does not fall down. If one tries to advance by other means—by karma-yoga or jñāna-yoga—one will fall down, but if one is fixed in bhakti, he never falls down.
Only one who is especially qualified can be allowed to marry more than one husband. In this age of Kali, to find such an equipoised woman is very difficult. Thus according to scripture, kalau pañca vivarjayet. In this age a woman is forbidden to marry her husband's brother. This system is still practiced in some of the hilly tracts of India. The Lord says: apṛthag-dharma-śīleyaṁ bhūyāt patny arpitāśayā. With the blessings of the Lord, all things are possible. The Lord especially blessed the girl to surrender equally to all brothers. Apṛthag-dharma, meaning "occupational duty without difference of purpose," is taught in Bhagavad-gītā. Bhagavad-gītā is divided into three primary divisions-karma-yoga, jñāna-yoga and bhakti-yoga. The word yoga means "acting on behalf of the Supreme Personality of Godhead."
Lord Kṛṣṇa confirms this in Bhagavad-gītā (10.10):
- teṣāṁ satata-yuktānāṁ
- bhajatāṁ prīti-pūrvakam
- dadāmi buddhi-yogaṁ taṁ
- yena mām upayānti te
"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 6
According to the opinion of the ācāryas, the word krama-yogopalabdhena indicates that by first performing karma-yoga and then jñāna-yoga and finally coming to the platform of bhakti-yoga, one can be liberated. Bhakti-yoga, however, is so powerful that it does not depend on karma-yoga or jñāna-yoga. Bhakti-yoga itself is so powerful that even an impious man with no assets in karma-yoga or an illiterate with no assets in jñāna-yoga can undoubtedly be elevated to the spiritual world if he simply adheres to bhakti-yoga. Mām evaiṣyasy asaṁśayaḥ. Kṛṣṇa says in Bhagavad-gītā (8.7) that by the process of bhakti-yoga one undoubtedly goes back to Godhead, back home to the spiritual world. Yogīs, however, instead of going directly to the spiritual world, sometimes want to see other planetary systems, and therefore they ascend to the planetary system where Lord Brahmā lives, as indicated here by the word brahmaṇā.
SB Canto 7
Without bhakti, simply following the Vedic injunctions to understand the Absolute Truth will not be helpful at all. The process of bhakti is understood by the paramahaṁsa, one who has accepted the essence of everything. The results of bhakti are reserved for such a paramahaṁsa, and this stage cannot be obtained by any Vedic process other than devotional service. Other processes, such as jñāna and yoga, can be successful only when mixed with bhakti. When we speak of jñāna-yoga, karma-yoga and dhyāna-yoga the word yoga indicates bhakti. Bhakti-yoga, or buddhi-yoga, executed with intelligence and full knowledge, is the only successful method for going back home, back to Godhead. If one wants to be liberated from the pangs of material existence, he should take to devotional service for quick attainment of this goal.
Sri Caitanya-caritamrta
CC Preface and Introduction
CC Adi-lila
When devotional service is executed with some material purpose, involving fruitive activities, mental speculations or mystic yoga, it is called mixed or adulterated devotional service. Besides bhakti-yoga, the Bhagavad-gītā also describes karma-yoga, jñāna-yoga and dhyāna-yoga. Yoga means linking with the Supreme Lord, which is possible only through devotion. Fruitive activities ending in devotional service, philosophical speculation ending in devotional service, and the practice of mysticism ending in devotional service are known respectively as karma-yoga, jñāna-yoga and dhyāna-yoga. But such devotional service is adulterated by the three kinds of material activities.
CC Madhya-lila
This is a quotation from Śrīmad-Bhāgavatam (10.82.48). The gopīs were never interested in karma-yoga, jñāna-yoga or dhyāna-yoga. They were simply interested in bhakti-yoga. Unless they were forced, they never liked to meditate on the lotus feet of the Lord. Rather, they preferred to take the lotus feet of the Lord and place them on their breasts. Sometimes they regretted that their breasts were so hard, fearing that Kṛṣṇa might not be very pleased to keep His soft lotus feet there. When those lotus feet were pricked by the grains of sand in the Vṛndāvana pasturing ground, the gopīs were pained and began to cry. The gopīs wanted to keep Kṛṣṇa at home always, and in this way their minds were absorbed in Kṛṣṇa consciousness. Such pure Kṛṣṇa consciousness can arise only in Vṛndāvana. Thus Śrī Caitanya Mahāprabhu began to explain His own mind, which was saturated in the ecstasy of the gopīs.
According to the Muslim scripture, without evādat, offering prayers at a mosque or elsewhere five times daily (namāz), one cannot be successful in life. Śrī Caitanya Mahāprabhu pointed out that in the revealed scripture of the Muslims, love of Godhead is the ultimate goal. Karma-yoga and jñāna-yoga are certainly described in the Koran, but ultimately the Koran states that the ultimate goal is the offering of prayers to the Supreme Person (evādat).
Other Books by Srila Prabhupada
Teachings of Lord Caitanya
It is not that Caitanya teaches a long and elaborate path to God realization. He is completely spiritual, and He begins from the point of surrender to Kṛṣṇa. He does not pursue the paths of karma-yoga or jñāna-yoga or haṭha-yoga but begins at the end of material existence, at the point where one gives up all material attachment. In Bhagavad-gītā Kṛṣṇa began His teachings by distinguishing the soul from matter and in the Eighteenth Chapter concluded at the point where the soul surrenders to Him in devotion. The Māyāvādīs would have all talk cease there, but at that point the real discussion only begins. It is the Vedānta-sūtra which begins: athāto brahma jijñāsā: "Now let us begin to inquire about the Supreme Absolute Truth."
Krsna, The Supreme Personality of Godhead
Three paths are enunciated in the Bhagavad-gītā: karma-yoga, jñāna-yoga and bhakti-yoga. Those who are too much addicted to fruitive activities are advised to perform actions which will bring them to bhakti. Those who are addicted to the pursuit of empiric philosophy are also advised to act in such a way that they will realize bhakti. Karma-yoga is therefore different from ordinary karma, and jñāna-yoga is different from ordinary jñāna. Ultimately, as stated by the Lord in the Bhagavad-gītā, bhaktyā mām abhijānāti: (BG 18.55) only through execution of devotional service can one understand Kṛṣṇa. The perfectional stage of devotional service was achieved by the gopīs because they did not care to know anything but Kṛṣṇa. It is confirmed in the Vedas, kasmin bhagavo vijñāte sarvam idaṁ vijñātaṁ bhavati. This means that simply by knowing Kṛṣṇa one automatically acquires all other knowledge.
Renunciation Through Wisdom
The process of pure devotional service is one. At the same, time the Gītā points out how to execute buddhi-yoga through jñāna, or analytical study, and karma, or fruitive action. When buddhi-yoga is executed in conjunction with fruitive activity, it is known as karma-yoga. Similarly, when it is executed in conjunction with analytical study, then it is called jñāna-yoga. And when buddhi-yoga, or devotional service, transcends both karma-yoga and jñāna-yoga and becomes completely unalloyed, that devotion is called pure bhakti-yoga, or loving devotional service to the Supreme Lord.
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.
Those who carry in their hearts the desire to gratify themselves but make a show of serving the Supreme Lord will never experience the joys of being a real devotee. The scriptures have aptly described them as mercenaries. Devotion's prime objective is the attainment of God. Therefore, one must offer the Lord everything in one's possession, including the results of karma-yoga, jñāna-yoga, mystic yoga, austerity, meditation, and so on. This perfect process of surrender will lead to the attainment of God. Thus Lord Kṛṣṇa openly proclaims in the Bhagavad-gītā (9.27),
- yat karoṣi yad aśnāsi
- yaj juhoṣi dadāsi yat
- yat tapasyasi kaunteya
- tat kuruṣva mad-arpaṇam
Whatever you do, whatever you eat, whatever you offer or give away, and whatever austerity you perform-do that, O son of Kuntī, as an offering to Me.
Neither spiritual retreats, churches, mosques, temples, karma-yoga, jñāna-yoga, dry empirical philosophy, nor imitation devotees can save humanity from the jaws of death. They are inadequate for purifying the consciousness because what they offer as spiritual succor is limited by their sectarian vision, a set of do's and don'ts, and a rigid approach that simply further entangle humanity in the material energy. What is needed are exemplary spiritual actions and the espousal of the genuine path of self-realization, but these have not been properly instituted. Just as Bhagirātha brought down the Gaṅgā and liberated his forefathers, similarly, we must bring a deluge of love of Godhead that can extricate the conditioned souls from the clutches of gross materialism. At least for some time, we must create Satya-yuga, the age of reason and piety.
Narada-bhakti-sutra (sutras 1 to 8 only)
Bhakti is so sublime that only through bhakti can one understand the constitutional position of the Lord. That is clearly stated in the Bhagavad-gītā (18.55): bhaktyā mām abhijānāti. "One can understand the Supreme Lord through devotional service, and by no other process." There are different processes of understanding the Absolute Truth, but if a person wants to understand the Supreme Lord as He is, he has to take to the process of bhakti-yoga. There are other mystic processes, such as karma-yoga, jñāna-yoga, and dhyāna-yoga, but it is not possible to understand the Supreme Lord, the Personality of Godhead, except through His devotional service. This is confirmed in the Fourth Chapter of the Bhagavad-gītā (4.3), where we learn that Kṛṣṇa spoke the Bhagavad-gītā to Arjuna simply because he was the Lord's devotee and friend.
Lectures
Bhagavad-gita As It Is Lectures
I have given you several times the example that the sun is far, far away from us. Still, he can distribute his heat and light to us. So if we work with God consciousness, although we are here in this platform, material platform, that work is admitted by the Supreme Lord. That is called yoga-sthaḥ. Yoga-sthaḥ... Yoga means keeping touch with the Supreme. That is called yoga. There are different kinds of yoga mentioned in the Bhagavad-gītā, especially jñāna-yoga, karma-yoga, and bhakti-yoga. And within jñāna-yoga there are many other yogas—dhyāna-yoga, haṭha-yoga, so many things. Now, here it is said that yoga-sthaḥ kuru karmāṇi: "You be situated in your yoga or in meditation." Generally yoga is understood as meditation. But yoga, real meaning of yoga—to keep in touch with the Supreme—that is called yoga, to keep in touch. So you have to work for, er, from the platform of spiritual consciousness. At the same time you have to work. The Lord never says that "You stop work," never says. Arjuna... Arjuna's friend was Lord Kṛṣṇa, but Kṛṣṇa never said... He is God Himself.
Now, there are three processes of yoga: jñāna-yoga, and karma-yoga, and bhakti-yoga. Now, jñāna-yoga, take for example jñāna-yoga. Jñāna-yoga means to keep in touch with the Supreme by speculation of higher knowledge, that discriminating what is spirit and what is matter. So there are philosophers, they are discriminating that "This is matter..." Neti neti: "This is matter, and this is spirit." Now, that requires study, and that requires knowledge also. Now, suppose a man is neither educated, neither he has got sufficient knowledge, philosophical knowledge. Then what happens to him? He will not be able to perform yoga-sthaḥ kuru karmāṇi? No. He is also a bona fide person. He can also perform the work. Because he has no knowledge and because he is uneducated, that doesn't mean that he cannot do the..., or he cannot work from the spiritual platform. He can also do. That, how he can do, that is the technique.
Just like the Lord Kṛṣṇa said to the sun-god, and the sun-god said to Manu, and Manu said to Ikṣvāku, and He summarizes that evaṁ paramparā-prāptam: "In such disciplic succession, the knowledge of Bhagavad-gītā was received." Sa kāleneha mahatā yogo naṣṭaḥ parantapa. Now, He says that "This yoga..." This Bhagavad-gītā is also called yoga. Karma-yoga, jñāna-yoga, bhakti-yoga. You'll find in Bhagavad-gītā different yogas. So the whole book is called yoga. Now, here also it is stated, sa kāleneha mahatā yogo naṣṭaḥ parantapa: "My dear Arjuna, oh, you are the great hero. Now, that Bhagavad-gītā, the instruction which I imparted to the sun-god, was coming by disciplic succession. Now it is lost." Now, we have to note down this point. Why it is lost? Why it is lost? Do you think that there was no learned man during that time? During Kṛṣṇa's time? Oh, there were many learned sages.
Now, Lord Kṛṣṇa says, "O Dhanañjaya, Arjuna, anyone who is working in the Kṛṣṇa consciousness, or yoga..." Yoga means God conscious, or Kṛṣṇa conscious. Everything, anything, any attempt, which we perform, which we do for spiritual realization is called yoga. Yoga. So there are many different kinds of yoga, but they have been divided into three: the jñāna-yoga, karma-yoga, and bhakti-yoga. Jñāna-yoga means realization of self by culture of philosophical discussion. That is called jñāna-yoga. And dhyāna-yoga... Oh. And karma-yoga... Karma-yoga means that the ordinary persons who are engaged in working.
Now, here is very important point. Yaṁ sannyāsam iti prāhuḥ. Lord Śrī Kṛṣṇa instructs Arjuna that "Whatever is known as sannyāsa, renounced order of life, that is also yoga." Yoga system and sannyāsa, there is no difference because everything on the yoga system... This Bhagavad-gītā is also known as yoga system. You'll find here three kinds of yoga: karma-yoga, jñāna-yoga, and bhakti-yoga. So just like you have got a staircase to rise up to the fifth or sixth or tenth floor, or more than that, the whole staircase or the lift service is called yoga. Now, somebody may be in the fifth floor, somebody may be in the tenth floor, somebody may be on the fiftieth floor, but the same lift service is going. You take the lift service as the yoga, connection between the highest story to the down. Anyone who has elevated himself to a certain platform... Someone is called karma-yogī, someone is called jñāna-yogī, someone is called dhyāna-yogī, someone is called bhakti-yogī. So there are different kinds of yoga in this conception. Otherwise, this lift service, yoga service, is the same. It is, the difference is between the elevation point.
So although the whole ladder is called yoga system or stair case, but one who is on the fifth step, he cannot be equal with the person who is on the fiftieth step. Or one who is on the fiftieth step, he cannot be compared with the man who is on the five-hundredth step. Similarly, in the Bhagavad-gītā you'll find karma-yoga, jñāna-yoga, dhyāna-yoga, bhakti-yoga. It is stated with the name yoga. Because the whole yoga ladder is connected with the topmost floor. So every system is connected with God, Kṛṣṇa. But that does not mean every man is on the topmost floor. One who is on the topmost floor, he is to be understood in Kṛṣṇa consciousness. Others, they are just like fifth or fiftieth or five-hundred, like that. The whole thing is called ladder.
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.
So we have been discussing Bhagavad-gītā. In Second Chapter, the Lord has very elaborately explained the constitutional position of the living entity, and the whole first portion of the Six Chapter. The Bhagavad-gītā is divided into three portions. The first six chapter, the second six chapters and the third six chapters. Actually just like this book, there are two hard covers, and in the middle there is the substance, writing. So the first six chapters, they are just like two coverings. Karma-yoga and jñāna-yoga. And the middle six chapters, well-protected, that is bhakti-yoga. So at the end of the first six chapters, Kṛṣṇa concludes the yoga system. In the Sixth Chapter He has explained the sāṅkhya-yoga system and the concluding portion of the sāṅkhya-yoga system is:
- yoginām api sarveṣāṁ
- mad-gatenāntar-ātmanā
- śraddhāvān bhajate yo māṁ
- sa me yuktatamo mataḥ
- (BG 6.47)
This is the conclusion of the yoga system. People generally they are attracted by the yoga system. So the yoga system means always thinking of Kṛṣṇa. That is samādhi.
There are different types of yoga system, bhakti-yoga, jñāna-yoga, karma-yoga, haṭha-yoga, dhyāna-yoga. So many yogas. But the bhakti-yoga is the supermost. That is stated in the last chapter. I am reading before you the Seventh Chapter. At the end of the Sixth Chapter, Kṛṣṇa says:
- yoginām api sarveṣāṁ
- mad-gatenāntar-ātmanā
- śraddhāvān bhajate yo māṁ
- sa me yuktatamo mataḥ
- (BG 6.47)
Yoginām api sarveṣām. One who practices yoga system, he's called yogi. So Kṛṣṇa says, yoginām api sarveṣām: "Of all the yogis..." I have already stated. There are different kinds of yogis. "Of all the yogis..." Yoginām api sarveṣām. Sarveṣām means "of all yogis." Mad-gatenāntar-ātmanā: "One who is thinking of Me within himself." We can think of Kṛṣṇa. We have Kṛṣṇa's form. Kṛṣṇa Deity, we worship. So if we engage ourself in the worship of the Deity, the form of Kṛṣṇa, which is nondifferent from Kṛṣṇa, or, in the absence of Deity, if we chant the holy name of Kṛṣṇa, that is also Kṛṣṇa.
Unless you understand that you are spirit, there is no question of practicing yoga or jñāna or bhakti. That is material platform, karmīs, mūḍhas. Unless you understand that you are Brahman, ahaṁ brahmāsmi, there is no question of other higher processes. Higher, other processes, there are four things: karma, jñāna, yoga, bhakti. So karma is meant for the grossest persons who are simply interested with this body. That is karma. And who are baffled in this bodily concept of life, wants to know what is the actual life, that is jñāna. And then practice of yoga. And the ultimate is bhakti. All these are yoga, karma-yoga, jñāna-yoga, bhakti-yoga, haṭha-yoga, but Kṛṣṇa says in the Bhagavad-gītā, yoginām api sarveṣām: "Of all the yogis," mad-gatenāntar-ātmanā, "one who is thinking of Me always," śraddhāvān, "with faith." Bhajate. Bhajate means bhakti. From the word bhaja, bhakti comes. Bhaja sevā. So bhaja-dhātu, it's called bhakti. So here the very word is used, bhajate mām. Śraddhāvān bhajate mām. That means bhakti-yoga. So one who is engaged in bhakti-yoga, he is recommended as the first-class yogi.
Srimad-Bhagavatam Lectures
The body is born in India, so one is feeling that "It is my duty to serve my country." Similarly, an Englishman is thinking to serve his country. But these occupational duties are not para. Para means transcendental, supreme. This is temporary. Therefore Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: (BG 18.66) "This is your real occupation. You have got some bodily occupation, some mental occupation, some intellectual occupation, but you have to give up all these things. Simply surrender unto Me. This is your real occupation." Kṛṣṇa says. And Kṛṣṇa descends to teach us this dharma, or occupational duty. He has explained karma-yoga, jñāna-yoga, dhyāna-yoga. These are all occupational duties of the body, of the mind, of intelligence. But real occupation... Because soul is eternal. The body is not eternal. Mind also changes according to body, or according to mind the body becomes... So we are contaminating so many qualities of nature, and we are making our concoction, manufacturing our duty.
So therefore it is said that vāsudeve bhagavati. If you engage yourself in devotional service, vāsudeve bhagavati bhakti-yogaḥ, not other yoga... Jñāna-yoga, karma-yoga, dhyāna-yoga, haṭha-yoga, they will not be appreciated. Because in the Bhagavad-gītā it is said, Kṛṣṇa said, bhaktyā mām abhijānāti (BG 18.55). Kṛṣṇa never said, "By process of jñāna or karma or yoga..." No. You cannot. Bhaktyā mām abhijānāti. Or He speaks to Arjuna Bhagavad-gītā, bhakto 'si priyo 'si me (BG 4.3). So without bhakti, without bhakti-yoga, there is no possibility of understanding what is God. Take it for certain. Therefore the Bhāgavata says, vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ (SB 1.2.7). If you apply bhakti-yoga in the Supreme Personality of Godhead, vāsudeve bhagavati, then what will be the result? The result is janayaty āśu vairāgyaṁ jñānaṁ ca yad ahaitukam. Two things required for perfection of life: jñāna and vairāgya. Jñāna means perfect knowledge.
So first of all you have to come to the stage of tranquillity. Prasanna-manasa. Evaṁ prasanna-manasaḥ. Prasanna-manasa means always jubilant. That is... That can be achieved by this process: bhagavad-bhakti-yogataḥ. By devotional service, not by no other process. Evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ (SB 1.2.20). One can be jubilant only by practicing bhagavad-bhakti-yoga. There are many other yoga systems, karma-yoga, jñāna-yoga, dhyāna-yoga, haṭha-yoga. Everything you endeavor for spiritual enlightenment, that is called yoga. So there are different types of yoga, but real yoga is bhagavad-bhakti, devotional service. Therefore in the Bhagavad-gītā it is said, yoginām api sarveṣām. "Of all the yogis..." There are different types of yoga systems and different types of yogis also.
So seeing God is very mysterious, but it is very easy also, very easy, provided we know the method how to see God. So that is bhakti-yoga. And therefore Kṛṣṇa recommends in the Bhagavad-gītā, bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ: (BG 18.55) "Only through devotional service one can understand Me as I am." Otherwise he will commit mistake. There are different processes undoubtedly: jñāna, yoga, karma, bhakti. But if you want to see God, then you have to accept this bhakti-yoga, no other yoga. Neither jñāna-yoga, nor karma-yoga, nor haṭha-yoga. You cannot see. You can see. Kleśo 'dhikataras teṣām avyaktāsakta-cetasām (BG 12.5). Those who are impersonalists... All of them are impersonalists. For them, it is very difficult, troublesome, to see God. They may try their process, but it will take long, long time to see God. But if one takes to bhakti-yoga, immediately... Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55).
By bhakti-yoga... The bhakti-yoga is also mentioned in the Bhagavad-gītā. Bhagavad-gītā is bhakti-yoga, but about jñāna-yoga, karma-yoga, haṭha-yoga and other yogas there are description, but at last Kṛṣṇa advises that "The most confidential part of knowledge I am speaking to you, Arjuna, is sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66)." This is real gain. So this is bhakti-yoga. To surrender unto the Supreme Lord, that is bhakti-yoga. So here Vyāsadeva began his realization, bhakti-yogena manasi samyak praṇihite amale (SB 1.7.4). By bhakti-yoga you can cleanse your mind without any contamination, immediately. If you want to be liberated from the contamination of material existence, or material modes of nature, then immediately you take to bhakti-yoga.
Everything is there symmetrically in every Vedic literature. We have to take advantage of it and benefit ourself. So the summary is that Kṛṣṇa is beyond your material experimental knowledge. You cannot understand Kṛṣṇa by these material senses. It is not possible. Then bhakti-yoga. Bhakti-yoga. Bhakti means to engage oneself in the service. The more you engage in the service of the Lord, (the) more you realize what is Kṛṣṇa. Otherwise, it is not possible. If you don't accept bhakti-yoga, if you accept jñāna-yoga, karma-yoga or haṭha-yoga, then you can make some material progress, but there is no possibility of understanding Kṛṣṇa. Therefore it is recommended here the bhakti-yogam particularly. Everywhere it is made, bhakti-yoga. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55).
So in the last verse, it is..., it has been explained by Kuntī that Kṛṣṇa is meant for the paramahaṁsa, muni, very, very exalted persons; they can understand Kṛṣṇa, bhakti-yoga-vidhānārtham, because such learned persons, such exalted persons, they can only understand what is bhakti-yoga. Bhakti-yoga is the topmost yoga. There are different kinds of yogas: karma-yoga, jñāna-yoga, dhyāna-yoga, haṭha-yoga, many others. Yoga means "contact" or "having connection." So bhakti-yoga means directly connection with Kṛṣṇa, or God. That is bhakti-yoga. Other yogas, they are not directly connected.
Kṛṣṇa, understanding Kṛṣṇa, is not so easy job. Kṛṣṇa says,
- manuṣyāṇāṁ sahasreṣu
- kaścid yatati siddhaye
- yatatām api siddhānāṁ
- kaścin māṁ vetti tattvataḥ
- (BG 7.3)
It is not so easy. But any person, either in karma-yoga or jñāna-yoga or dhyāna-yoga or haṭha-yoga, if he comes in contact with a devotee, bhakti-yogī, then he can understand Kṛṣṇa. Therefore Caitanya Mahāprabhu says,
- ei rūpe brahmāṇḍa bhramite kona bhāgyavān jīva
- guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja
- (CC Madhya 19.151)
Bhakti-latā-bīja, that is not very easily available. But it is available—guru-kṛṣṇa-kṛpāya. Because Kṛṣṇa is situated in everyone's heart, if you are actually eager to understand Kṛṣṇa, then Kṛṣṇa can understand that "This living entity is trying to understand." So He gives a guru. He gives... Caitya... He's caitya-guru. He is guru Himself within one's heart, and He gives intelligence.
So any yoga practice... But other yoga practice-haṭha-yoga practice, dhyāna-yoga practice, karma-yoga practice, jñāna-yoga practice—these are very difficult in this age. But if you take to bhakti-yoga practice... It is recommended, śravaṇaṁ kīrtanam. Kalau tad dhari-kīrtanāt. In this age, Kali-yuga, this hari-kīrtana is bhakti-yoga. Kṛte yad dhyāyato viṣṇuṁ tretāyāṁ yajato makhaiḥ (SB 12.3.52). In different ages, because the people are different, so different methods are prescribed in the śāstra. In the Satya-yuga the meditation method was possible. In other yuga it is not possible. In Tretā-yuga, by sacrificing big, big yajña, performing yajña; in Dvāpara-yuga by temple worship; and kalau tad dhari-kīrtanāt, and in this Kali-yuga, simply by hari-kīrtana, by chanting the holy name of the Lord, you can get the same result. Therefore our process is kīrtana always. Kīrtanīyaḥ sadā hariḥ (CC Adi 17.31).
In Bengal there is a proverb, it is called bhajana kara sādhana kara murte janle hoya.(?) Means you may be very big stalwart spiritualist or yogis, or there are so many big, big things, so whatever you do, that is all right. Because they say that "Everything is leading to the Supreme, this way or that way." That has been described here, sāṅkhya-yoga, karma-yoga, jñāna-yoga or dhyāna-yoga. So many things they have manufactured, that's all right. And you say that "Whatever path we may follow, ultimately we go to the same goal." That is very nice, provided if you actually go to the same goal. Otherwise, it is misleading. That is describe here, that never mind. You say that "Whatever path one may take, it leads to the same goal." We accept it. That is described here. Ante nārāyaṇa-smṛtiḥ (SB 2.1.6). Whatever you have done may be very good, but at the time of death, if you forget Nārāyaṇa, then it's all useless, all useless.
Anything, any spiritual process, is meant for cleansing the heart. Either you take karma-yoga or jñāna-yoga or dhyāna-yoga or bhakti-yoga, the ultimate goal is that cleansing the heart. At the present moment I am under misconception, dirty things accumulated on my heart, that "I am this body," and therefore I do not try to realize that I am soul, and under bodily concept of life... As the animals they are also in bodily concept of life, they are busy eating, sleeping, mating, and defending. Similarly, human civilization has become like animals. They are interested only in eating, sleeping, mating, and defense. That's all. But that is not our position. It is a chance to get out of the entanglement of birth, death, old age, and disease.
The first-class yogi is he... Who? Yoginām api sarve... There are many yogis. There are many different types of yoga system, and all the yoga systems are discussed in the Bhagavad-gītā, haṭha-yoga, karma-yoga, jñāna-yoga, rāja-yoga, so many yoga systems. But the real yoga system, the first-class yoga system, is to revive your connection with Kṛṣṇa. That is first class. Here it is also said, yoga ādhyātmikaḥ puṁsām. Ādhyātmika. We are living entities, soul. We are now... We are disconnected, but we have forgotten. Disconnection cannot be. That is not possible. But it is covered. Nāhaṁ prakāśaḥ sarvasya yogamāyā-samāvṛtaḥ (BG 7.25). There is yoga and there is a yogamāyā. Yogamāyā means forgetfulness. So Kapiladeva... Kapiladeva is Bhagavān. He is advising, Bhagavān, that "This is first-class yoga." Ādhyātmikaḥ. Ādhyātmikaḥ, about the soul.
We can speculate that "This sound may be for this reason." That, all of them, may be imperfect, and if somebody says from the roof that "This sound was caused for this reason," that is perfect. That is perfect because he has got direct experience. 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.
So bhakti-yoga is the last status of yoga system. Therefore it is said, bhakti-vitāna-yogam. Bhakti... Just like you are going upstair, and step by step, when you go to the topmost step, that is the end of your going up, similarly, the karma-yoga, jñāna-yoga, and dhyāna-yoga, and then bhakti-yoga, so ultimate end is bhakti-yoga. So if you have got, gone few steps, that is karma-yoga, if you have got few more steps, that is jñāna-yoga, and if you go few more steps, that is dhyāna-yoga, and when you reach the ultimate status, that is called bhakti-yoga. The step is the same. Mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ. Everyone is going, trying to reach the ultimate Absolute Truth. But it is simply a partial understanding. By jñāna-yoga, dhyāna-yoga, karma-yoga, you can understand partially the Absolute Truth. But bhakti-yoga you can understand completely.
He is first-class yogi. So everything is there ending in bhakti. Therefore in the Bhagavad-gītā, the only talk is about bhakti, in a different way, either through karma-yoga, or jñāna-yoga, or haṭha-yoga. The point is how to become a devotee, and at the end He concludes, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). This is the conclusion of, so these things cannot be understood by anyone who is not a devotee. Without being devotee, you cannot understand. Therefore there are so many, the politicians, the scholars, they are commenting Bhagavad-gītā in so many ways, but they are misled. Because they are not devotee of Kṛṣṇa. They cannot poke their nose in the Bhagavad-gītā. It is not possible. So Arjuna was bhakta, therefore Bhagavad-gītā was spoken to him. Not to a yogi, not to a karmī, not to a jñānī. This is the answer.
If you place your loving tendency to Vāsudeva, then vāsudeve bhagavati bhakti-yogaḥ. This can be done perfectly by bhakti-yoga, not by any other. There are different yoga systems. Everything is mixed up with little bhakti, but... Just like karma-yoga, jñāna-yoga, dhyāna-yoga, there are different. But the real yoga means loving Vāsudeva, Bhagavān. Therefore Bhagavān says in the Bhagavad-gītā, yogināṁ api sarveṣāṁ (BG 6.47). All other yoga systems there is little tinge of vāsudeva-bhakti, but not cent percent pure. It is mixed. Miśra-bhakti. Miśra-bhakti will not be immediately fruitful. It will take long, long time. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). Everything, there is some bhakti-yoga, but if it is not pure, then it will take very, very, very, very long time, bahūnāṁ janmanām. One janma means hundreds of years. We are not talking of any other janma. Even human form of life. Because those who are advanced in spiritual life, there is every possibility for getting next life a human being. Otherwise nobody knows.
So we are part and parcel of God, every one of us. So we remain always pure, but on account of material attachment, we are suffering. This is the position. So therefore the diseased condition of our present life has to be treated. What is that treatment? To become detached. On account of attachment we are suffering. But... (aside:) You should... Outside. Detachment. So the detachment, there are many different processes of becoming detached: karma-yoga, jñāna-yoga, dhyāna-yoga, and many other processes. But the most perfect process is bhakti-yoga. Bhakti-yoga. That is stated, vāsudeve bhagavati bhakti-yoga-prayojitaḥ, janayaty āśu vairāgyam. If one is trained up to become devotee of Vāsudeva, Kṛṣṇa... Vāsudeva means Kṛṣṇa. Vāsudeve bhagavati. Vāsudeva is the Supreme Personality, Bhagavān. Bhagavati. Vāsudeve bhagavati bhakti-yogaṁ prayojitaḥ. If we engage ourself in the bhakti-yoga process to Vasudeva, the Supreme Personality of Godhead, then what happens? Janaty āśu vairāgyam. Then very soon one becomes detached. Vairāgya.
So if yoga practice is performed by concentrating one's mind on Kṛṣṇa or Viṣṇu, that is first-class yoga, and that is stated in the Bhagavad-gītā, yoginām api sarveṣāṁ mad-gatenāntarātmanā: (BG 6.47) "Of all yogis, one who is always thinking of Me within the heart, he is first-class yogi." So if you are practicing yoga, we should recommend that you think of Kṛṣṇa within your heart. That will help you. That is our advice. But if you think something else, that is your business. (laughter) We cannot advise anything. But we would advise you, if you are fond of practicing yoga... This is also yoga. This is called bhakti-yoga. Everything yoga. Jñāna-yoga, karma-yoga, dhyāna-yoga, haṭha-yoga. Generally, they practice haṭha-yoga, and they're satisfied only by getting into practice the system of āsana. That's all. But there are many other steps: yama, niyama, āsana, praṇāyāma, dhyāna, dhāraṇā, pratyāhāra, samādhi. Say, generally, the so-called yogi class, they simply practice some āsana. And no yama, niyama, dhyāna, dhāraṇā, pratyāhāra. So to practice yoga, it is recommended in the Bhagavad-gītā, first of all, you have to select a secluded place. And that must be very sacred.
So Vedic injunction is... That is right. But sometimes it appears to be contradictory. But we cannot judge how it is so contradictory. We have to accept like that. That is the following of Vedic rules. Similarly, in the Bhagavad-gītā you will find, Kṛṣṇa has explained so many ways karma-yoga, jñāna-yoga, dhyāna-yoga, haṭha-yoga, so many other things, but ultimately He says bhakti-yoga is the Supreme. Sarva dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). Mām ekaṁ śaraṇaṁ vraja means this is bhakti-yoga. One has to simply obey or surrender unto Kṛṣṇa, giving up all other types of religious principles. So one can say that Lord Kṛṣṇa said in some places of the Bhagavad-gītā that this yoga, karma-yoga is nice, jñāna-yoga is nice. No. The last word, what He says, that is to be accepted. You cannot argue that Kṛṣṇa said karma-yoga is also good. You cannot argue that "I shall take to karma-yoga." That is, karma-yoga, different stages of evolution.
There are four things for elevation: karma, jñāna, yoga and, lastly, bhakti. Bhakti is the ultimate goal. Karma you cannot become perfect if it is not mixed up with bhakti. That is called karma-yoga. Jñāna itself is useless unless it is added with bhakti. That is called jñāna-yoga. Similarly, haṭha-yoga... Every yoga... Everything is yoga: karma-yoga, jñāna-yoga, dhyāna-yoga, haṭha-yoga. But yoga means connection, link-up with the Supreme. Then it is karma-yoga, dhyāna-yoga, jñāna-yoga. When this yoga becomes completely pure, then, without karma, without jñāna, without mystic power, that is called pure yoga.
Nectar of Devotion Lectures
If one understands Kṛṣṇa, then Paramātmā and Brahman becomes automatically known. Sarvam evaṁ vijñātaṁ bhavanti. Just like if you have got 100,000 dollars, ten dollar is within it, fifty dollar is within it, five hundred dollars is within it. So in the Bhagavad-gītā everything is discussed there, jñāna-yoga, karma-yoga, dhyāna-yoga, buddhi-yoga, so many yogas. But Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66), ultimately. That means, "If you surrender unto Me, all these yogas are included." All these yogas, karma-yoga, jñāna-yoga, dhyāna-yoga, all yogas are included. Yoginām api sarveṣāṁ (BG 6.47). That we have to understand. We have to become fortunate to understand this philosophy. Kṛṣṇe bhakti kaile sarva-karma kṛta haya. This, this philosophy... If, if one surrenders to Kṛṣṇa, if one becomes Kṛṣṇa conscious, then his karma-yogi, jñāna-yogi, dhyāna-yogi, haṭha-yogi, everything..., everything is included there.
Sri Caitanya-caritamrta Lectures
One who does not know Kṛṣṇa, for them, first reading book is Bhagavad-gītā, so that he can know what is Kṛṣṇa. But here Sanātana Gosvāmī is advanced; therefore Caitanya Mahāprabhu is teaching him from the point where Bhagavad-gītā was ended. That Bhagavad-gītā ended... Kṛṣṇa, after teaching Arjuna different kinds of knowledge-karma-yoga, jñāna-yoga, haṭha-yoga, dhyāna-yoga, so many, bhakti-yoga—ultimately He said, "Arjuna, because you are My very confidential friend, so I am giving you the confidential knowledge." Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: (BG 18.66) "You surrender unto Me, and whatever I say, you do. That is your duty." So from that point, when one surrenders to Kṛṣṇa... Why one should surrender to Kṛṣṇa? Everyone is puffed up that "I am as good as Kṛṣṇa. Why shall I surrender to Kṛṣṇa?" Many, many scholars, they comment on this verse, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ. Vraja, "Why? This is sophistry. Everyone should give up everything, simply surrender to Kṛṣṇa?"
Now, there are different process of self-realization. Just like fruitive activities, karma-yoga, jñāna-yoga, dhyāna-yoga, haṭha-yoga. So many, there are different... But they are simply steps. They are not themselves final. One who is unable to engage himself in Kṛṣṇa consciousness, for them these different steps are prescribed, not for the person who is engaged in Kṛṣṇa consciousness. Because if he... If one does not engage himself in the service of Kṛṣṇa in Kṛṣṇa consciousness, then he may not like for so many reasons: for social reason, for political reason, for religious reason, for many other reasons. Although we find that it is very nice process, but still, there are some impediments which restrict us not to follow this principle. Now, one who cannot follow this principle, for them these different process are prescribed so that some day in the future he can have this opportunity of becoming a servant of Kṛṣṇa. Because that is the final goal.
You can understand the Supreme Personality of Godhead. Anyway, all these processes... Yoga means just like a staircase. You cover the staircases under certain rules and regulation, but the highest top, topmost place, is that Kṛṣṇa-bhakti, or Kṛṣṇa consciousness. Ultimately you have to reach that point. So any other process, that is dependent on the Kṛṣṇa consciousness. But Kṛṣṇa consciousness is direct method. It is not dependent on any such method. A person who is in Kṛṣṇa consciousness, he does not require to perform dhyāna-yoga or haṭha-yoga or karma-yoga or jñāna-yoga. Automatically, everything will come out. Just like if you get ten thousand dollar, then your business for one thousand dollar is automatically served. But if you have got one thousand dollar, the business of ten thousand dollars cannot be served. So kṛṣṇa-bhakti, Kṛṣṇa consciousness, is full. Lord Caitanya therefore said, kṛṣṇa-bhakti haya abhidheya-pradhāna. Amongst all other processes for self-realization, this is the chief. Bhakti-mukha-nirīkṣaka karma-yoga-jñāna. And other processes, just like karma-yoga, dhyāna-yoga, jñāna-yoga, they are dependent on Kṛṣṇa, Kṛṣṇa-bhakti, devotional service, Kṛṣṇa consciousness.
General Lectures
In New York that Empire State Building, 102 story. So everyone is going to the top, but somebody has passed ten steps, somebody has passed twelve steps, somebody has passed twenty. But there may be thousands of steps. So one who has gone to the top, he has passed all the steps. Similarly, there are different process of yogas—karma-yoga or jñāna-yoga... They are divided into three. All these three yogas are described in the Bhagavad-gītā, karma-yoga, jñāna-yoga, dhyāna-yoga and bhakti-yoga. But you'll find the yoginām api sarveṣāṁ. When yoga is described in the Sixth Chapter, you'll find the Lord says, yoginām api sarveṣāṁ: "Of all the yogic process," yoginām api sarveṣāṁ madgatenāntarātmanā (BG 6.47), "one who has taken Me within himself," śraddhāvān bhajate yo mām, "and with faith and love is engaged in My service, he is first-class yogi." So the first-class yogi are all these Kṛṣṇa conscious boys and girls. First-class yogi. Because they're always thinking of Kṛṣṇa within. And that is recommended by Kṛṣṇa, the author of all yogic principles.
Yoga is the beginning of linking up our lost relationship with the Lord, yoga. Yoga means adding, addition or linking. Because we are now forgotten... The yoga system, any yoga system, means... Bhakti-yoga, karma-yoga, jñāna-yoga—there are different names of yogas—but actual fact is how to link up our lost relationship with the Supreme Lord. That is called yoga. Yoga indriya-samyamaḥ. Indriya. Because we are being deviated from our eternal relationship with God, Kṛṣṇa, on account of our too much being engaged in sense gratification. Bhogaiśvarya-prasaktānāṁ tayāpahṛta-cetasām (BG 2.44). Lord says, Kṛṣṇa says, "Those who are too much after bhoga and aiśvarya, material enjoyment and material opulence," prasaktān āṁ tayāpahṛta-cetasām, "whose heart has been taken away by the process of sense gratification, for them, it is very difficult to be situated in samādhi." Bhogaiśvarya-prasaktānāṁ tayāpahṛta-cetasām. So yoga, yoga means to control the senses.
To understand Kṛṣṇa in truth, tattvataḥ, it is very difficult. Out of many hundreds and thousands of people one tries to make his life successful by spiritual advancement, by accepting so many processes, jñāna-yoga, karma-yoga, dhyāna-yoga. And out of many perfect persons..., or, not perfect. Out of many persons who have succeeded in such processes, one may understand Kṛṣṇa. That is difficult also. So without Kṛṣṇa's mercy... The conclusion is: without Kṛṣṇa's mercy, nobody can understand Kṛṣṇa. Therefore it is futile to explain Kṛṣṇa, to comment on Bhagavad-gītā, without being a devotee of Kṛṣṇa. That is a fact. It is not that because one is very learned scholar or because one is very learned scientist or philosopher... Without any Kṛṣṇa consciousness, it is not possible for him to understand Kṛṣṇa. Athāpi te deva padāmbuja-dvaya-prasāda-leśānugṛhīta eva hi (SB 10.14.29). Na cānya eko 'pi ciraṁ vicinvan.
There is no difficulty to become a guru if you simply carry out without any adulteration the order of Caitanya Mahāprabhu. What is that order? That is not very difficult. Because He says yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa (CC Madhya 7.128). Anyone you meet, you simply repeat what Kṛṣṇa has said. That is Bhāgavata-dharma. What Kṛṣṇa has said. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). Mad-yājī, mad-bhakta. So Kṛṣṇa says... This is kṛṣṇa-upadeśa. He has given upadeśa in the Bhagavad-gītā in many ways—karma-yoga, jñāna-yoga, dhyāna-yoga. But His special instruction is, the most confidential instruction is, He said to Arjuna, "Because you are My friend, therefore I am giving you this most confidential instruction." What is that? Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65). Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja. This is the confidential instruction of the Bhagavad-gītā.
So here it is enunciated that "That is first-class religious system which teaches the followers how to become again servant of God." That is first-class religion. So how to become servant of... If one agrees... The Bhagavad-gītā, Śrīmad-Bhāgavatam, the last instruction is... Many types of instructions are there: karma-yoga, jñāna-yoga, dhyāna-yoga, bhakti-yoga. But Kṛṣṇa is ultimately instructing Arjuna that sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: (BG 18.66) "Your only business is to surrender unto Me, because you are My eternal servant. You rebelled to serve Me. You wanted to live independently in this material world, to become the master, artificially trying to become master. You give up this propensity. You surrender unto Me. Then you will be happy." And Kṛṣṇa assures that ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi: "And when you have surrendered, I will excuse you from all reaction of sinful life."
Apparently the Kṛṣṇa consciousness movement was started by Kṛṣṇa Himself in the Battlefield of Kurukṣetra five thousand years ago, and He said that "This Kṛṣṇa consciousness movement I spoke to the sun-god long, long years ago." Imaṁ vivasvate yogaṁ proktavān aham avyayam (BG 4.1). This is avyaya. Avyaya means which is never diminished or destroyed. Vyaya means which is destroyed, and Kṛṣṇa says this yoga system... This is yoga system: bhakti-yoga. Yoga means to connect, to add, yoga. So at the present moment we are almost disconnected. Not exactly disconnected; forgotten our relationship with Kṛṣṇa, or God. God means Kṛṣṇa, and Kṛṣṇa means God. So in the human society there are many different types of yoga system just to reconnect our relationship with Kṛṣṇa. In the Bhagavad-gītā they are explained differently, karma-yoga, jñāna-yoga, haṭha-yoga, dhyāna-yoga, bhakti-yoga. All of them are yogas, but there are different stages. Yoga means to connect or to link up with the Supreme Absolute Truth. Now suppose he is in the topmost platform. So everyone is trying to go there. Mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ. Kṛṣṇa says, "Everyone is trying to come to Me, but..." Just like the person who's on the top floor.
So "You be always Kṛṣṇa conscious." Bhava mad-bhaktaḥ: "Become My devotee." Man-manā bhava mad-bhakto mad-yājī: "And worship Me." Māṁ namaskuru: "You namaskuru." You have to submit yourself somewhere. That is our nature. Nobody can say, "No. I don't submit to anyone." That is not possible. You have to submit. That is your position. Whatever you may be, you have to submit. So Kṛṣṇa says, māṁ namaskuru: "Submit unto Me." Then what is the result? Mām evaiṣyasi: "Then you come back to Me," asaṁśayaḥ, "without any doubt." And in the last verse also, Kṛṣṇa concludes Bhagavad-gītā that "My dear Arjuna, I have spoken to you so many things—karma-yoga, jñāna-yoga, bhakti-yoga—but you are My very dear friend, so I will give you the secret of success," sarva-guhyatamam, "most confidential part of My instruction." What is that? Sarva-dharmān parityajya mam ekam śaraṇaṁ vraja: (BG 18.66) "Give up everything. You simply surrender unto Me. That's all." Therefore, Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja, and dharmaṁ tu sākṣād bhagavat-praṇītam: (BG 18.66)
Conversations and Morning Walks
1976 Conversations and Morning Walks
Prabhupāda: Because there are third-class men, fourth-class men. They cannot understand bhakti-yoga immediately. But at last He says, sarva-dharmān parityajya (BG 18.66), if you are intelligent. Sarva-guhyatam. Real knowledge is here. Sarva-guhyatamam. But He's proposing at last, "If by understanding all other ways, if he has come to know what is the actual knowledge..." That is the most confidential knowledge. That is not for everyone. How one can give up karma-yoga, jñāna-yoga, dhyāna-yoga? They cannot. But Kṛṣṇa says, "This is the most confidential. If you accept this, then it is to be understood you have knowledge." It is not for everyone. Find out this verse. Sixty-three, Eighteenth Chapter, I think. So take these notes, take these books and preach. You have taken all, sannyāsa.
Prabhupāda: "You simply take this process. Think of Me always." And the next, He says sarva-dharmān parityajya (BG 18.66). No. There are other processes? Give away, kick away. Take this. Mām ekaṁ śaraṇaṁ vraja. This is meanings of the... But because one cannot understand, therefore He has explained karma-yoga, jñāna-yoga, dhyāna-yoga, haṭha-yoga, this yoga. And He has explained also the meaning
- yoginām api sarveṣāṁ
- mad-gatenāntarātmanā
- śraddhāvān bhajate yo māṁ
- sa me yuktatamo mataḥ
- (BG 6.47)
"He is first class yogi who has taken to Me only, thinking of Me." Yoginām api sarveṣāṁ mad-gatenāntarātmanā. "Always within the heart, who is thinking of Me, first-class yogi." One who does not understand Kṛṣṇa, he may be a yogi, a third-class, fourth-class yogi. Not a first-class.
1977 Conversations and Morning Walks
Prabhupāda: You haven't got to manufacture any instruction. Whatever is said in the Bhagavad-gītā, you say. You try to convince him with logic, with philosophy, with your knowledge, same thing, not philosophy. That is intelligence. And suppose Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). Before that, Kṛṣṇa has described everything, why you should surrender to Kṛṣṇa. At last He says, "You surrender to Me." So there is no difficulty. Immediately Kṛṣṇa does not say, "You surrender to Me." But after describing everything—karma-yoga, jñāna-yoga, dhyāna-yoga, so many things, politics, sociology, religion, everything—at last He says that "This is the most confidential part. You surrender unto Me." So one who has not surrendered to Kṛṣṇa, how he can become guru? He's a cheater. Yei kṛṣṇa-tattva-vettā sei guru haya (CC Madhya 8.128). Bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). One who has surrendered to Kṛṣṇa, he's actually jñānavān. And this jñānavān is possible after many, many births; not so easily, to surrender to Kṛṣṇa. But if he's there, such a person—vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ (BG 7.19)—he is mahātmā. That is mahātmā, not by stamping, anyone, a person, can become mahātmā.
Correspondence
1970 Correspondence
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.
1972 Correspondence
In the verse that you refer to, Krishna says to Arjuna, "Give up all varieties of religiousness, and just surrender unto Me; and in return I shall protect you from all sinful reactions. Therefore, you have nothing to fear." This verse is actually the essence of the whole Bhagavad Gita. Throughout the Gita, Krishna describes the different processes of spiritual realization to Arjuna - karma yoga, jnana yoga, samkhya yoga - but at the end He says to give up all the different religious systems and just surrender to Him. This is the topmost yoga system, and is the goal of all the others. So this is our process. We don't perform any ritualistic ceremonies for some material gain or economic development, nor do we waste our time in mental speculation to try to find out the Lord with our tiny brain, nor do we perform so many difficult penances and austerities or gymnastic exercises for becoming one with God. We simply surrender to Krishna and His representative, and serve Him with the consciousness that "My Lod, I am Yours. Please always keep me engaged in Your service and protect me from maya." This is real religion, and is the natural position of the living being.
1975 Correspondence
The very word yoga means connecting link with the supreme being. We accept Krishna as the supreme being, and nobody is equal to him or greater than him. How he is supreme is lucidly explained in the Bhagavad-gita, and we try to revive our eternal relationship with him. In the Bhagavad-gita itself there are different processes of yoga systems, karma yoga, jnana yoga, dhayana yoga, hatha yoga, bhakti yoga and so many patterns of yoga. Others may practice different patterns of yoga, and we can understand that everyone is trying to pass on the path of yoga, but bhakti yoga is the ultimate goal, and if anyone is actually interested to understand God as he is, he has to come to the platform of bhakti yoga.
| Page Title: | Karma-yoga and jnana-yoga |
| Compiler: | Matea, Serene |
| Created: | 17 of Sep, 2009 |
| Totals by Section: | BG=7, SB=15, CC=4, OB=7, Lec=41, Con=3, Let=3 |
| No. of Quotes: | 80 |