Principles of self-realization

Expressions researched:
"principle of self-realization" |"principles of self-realization"

BG Chapters 1 - 6

The basic principle of self-realization is knowledge that the living entity is not this material body but that he is different from it and that his happiness is in eternal life, bliss and knowledge.

BG 6.37, Purport: The path of self-realization or mysticism is described in the Bhagavad-gītā. The basic principle of self-realization is knowledge that the living entity is not this material body but that he is different from it and that his happiness is in eternal life, bliss and knowledge. These are transcendental, beyond both body and mind. Self-realization is sought by the path of knowledge, by the practice of the eightfold system or by bhakti-yoga. In each of these processes one has to realize the constitutional position of the living entity, his relationship with God, and the activities whereby he can reestablish the lost link and achieve the highest perfectional stage of Kṛṣṇa consciousness. Following any of the above-mentioned three methods, one is sure to reach the supreme goal sooner or later. This was asserted by the Lord in the Second Chapter: even a little endeavor on the transcendental path offers a great hope for deliverance. Out of these three methods, the path of bhakti-yoga is especially suitable for this age because it is the most direct method of God realization. To be doubly assured, Arjuna is asking Lord Kṛṣṇa to confirm His former statement. One may sincerely accept the path of self-realization, but the process of cultivation of knowledge and the practice of the eightfold yoga system are generally very difficult for this age. Therefore, despite constant endeavor one may fail, for many reasons. First of all, one may not be sufficiently serious about following the process. To pursue the transcendental path is more or less to declare war on the illusory energy. Consequently, whenever a person tries to escape the clutches of the illusory energy, she tries to defeat the practitioner by various allurements. A conditioned soul is already allured by the modes of material energy, and there is every chance of being allured again, even while performing transcendental disciplines. This is called yogāc calita-mānasaḥ: deviation from the transcendental path. Arjuna is inquisitive to know the results of deviation from the path of self-realization.

SB Canto 3

There are eighteen processes for attaining knowledge and perfection, and by his vow, Kardama Muni adopted all the principles of self-realization.

SB 3.24.42, Purport: Mauna means "silence." Unless one becomes silent, he cannot think completely about the pastimes and activities of the Lord. It is not that because one is a fool and cannot speak nicely he therefore takes the vow of mauna. Rather, one becomes silent so that people will not disturb him. It is said by Cāṇakya Paṇḍita that a rascal appears very intelligent as long as he does not speak. But speaking is the test. The so-called silence of a silent impersonalist svāmī indicates that he has nothing to say; he simply wants to beg. But the silence adopted by Kardama Muni was not like that. He became silent for relief from nonsensical talk. One is called a muni when he remains grave and does not talk nonsense. Mahārāja Ambarīṣa set a very good example; whenever he spoke, he spoke about the pastimes of the Lord. Mauna necessitates refraining from nonsensical talking, and engaging the talking facility in the pastimes of the Lord. In that way one can chant and hear about the Lord in order to perfect his life. Vratam means that one should take a vow as explained in Bhagavad-gītā, amānitvam adambhitvam, without hankering for personal respect and without being proud of one's material position. Ahiṁsā means not being violent. There are eighteen processes for attaining knowledge and perfection, and by his vow, Kardama Muni adopted all the principles of self-realization.

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 3.32.33, Purport: By following various scriptural paths, one may come to the impersonal effulgence of the Supreme Personality of Godhead. The transcendental pleasure derived from merging with or understanding the impersonal Brahman is very extensive because Brahman is ananta. Tad brahma niṣkalaṁ anantam: brahmānanda is unlimited. But that unlimited pleasure can also be surpassed. That is the nature of the Transcendence. The unlimited can be surpassed also, and that higher platform is Kṛṣṇa. When one deals directly with Kṛṣṇa, the mellow and the humor relished by reciprocation of devotional service is incomparable, even with the pleasure derived from transcendental Brahman. Prabodhānanda Sarasvatī therefore says that kaivalya, the Brahman pleasure, is undoubtedly very great and is appreciated by many philosophers, but to a devotee, who has understood how to derive pleasure from exchanging devotional service with the Lord, this unlimited Brahman appears to be hellish. One should try, therefore, to transcend even the Brahman pleasure in order to approach the position of dealing with Kṛṣṇa face to face. As the mind is the center of all the activities of the senses, Kṛṣṇa is called the master of the senses, Hṛṣīkeśa. 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 Canto 5

SB 5.15.4, Translation: King Pratīha personally propagated the principles of self-realization. In this way, not only was he purified, but he became a great devotee of the Supreme Person, Lord Viṣṇu, and directly realized Him.

SB Canto 9

SB 9.6.35-36, Translation: The Supreme Personality of Godhead is not different from the auspicious aspects of great sacrifices, such as the ingredients of the sacrifice, the chanting of Vedic hymns, the regulative principles, the performer, the priests, the result of the sacrifice, the arena of sacrifice, and the time of sacrifice. Knowing the principles of self-realization, Māndhātā worshiped that transcendentally situated Supreme Soul, the Supreme Personality of Godhead, Lord Viṣṇu, who comprises all the demigods. He also gave immense charity to the brāhmaṇas, and thus he performed yajña to worship the Lord.

Light of the Bhagavata

In ancient days the kings were taught lessons in political philosophy by ideal teachers, and the citizens from village to village were taught the principles of self-realization according to the Vedic codes for both the material and the spiritual upliftment of society.

Light of the Bhagavata 2: In ancient days the kings were taught lessons in political philosophy by ideal teachers, and the citizens from village to village were taught the principles of self-realization according to the Vedic codes for both the material and the spiritual upliftment of society. Therefore the citizens were God conscious and honest in their dealings, and the kings were responsible for the welfare of the state. The same basic principles are accepted in the democratic governments of the present day, for the irresponsible party of the people is always voted out of power and must yield to the responsible party for a better government. In the cosmic administration there is only one party, which consists of the servants of God, and the responsible deities of the various planets maintain the cosmic laws in terms of the orders of the Supreme Lord. But the people suffer on account of their own folly.

Bhagavad-gita As It Is Lectures

The basic principle of self-realization is knowledge that the living entity is not this material body. Now, before coming to the point of self-realization, one must take it granted—that he is not this body. The real purpose is here; that to realize that I am not this body. I want eternal happiness, I want complete knowledge, I want eternal life also. That is the ultimate end of yoga system.

Lecture on BG 6.35-45 -- Los Angeles, February 20, 1969:

Devotee: "Arjuna said: 'What is the destination of a man of faith who does not persevere? Who in the beginning takes to the process of self-realization but who later desists due to worldly mindedness and thus does not attain perfection in mysticism?' " Purport: "The path of self-realization of mysticism is described in the Bhagavad-gītā. The basic principle of self-realization is knowledge that the living entity is not this material body but that he is different from it and his happiness is in eternal life, bliss and knowledge."

Prabhupāda: Now, before coming to the point of self-realization, one must take it granted—that is the beginning of Bhagavad-gītā, that he is not this body. That the living entity is not this material body but that he is different from it and his happiness is in eternal life. This life is not eternal. The perfection of yoga system means to get eternal life, blissful life and full of knowledge. That is perfection. So we have to execute any yoga system with that aim. Not that I attend some yoga class to reduce fat or to keep my body very fit for sense gratification. This is not the end of yoga system. But people are taught like that. "Oh, if you practice this yoga system." That you can do if you undergo any exercise process your body will be kept fit. There are so many system of bodily exercise, the system, this weight-lifting system, there are many sporting system, they also keep body very fit. They can digest foodstuff very nicely, they reduce fat. For this purpose there is no need of practicing yoga. The real purpose is here; that to realize that I am not this body. I want eternal happiness, I want complete knowledge, I want eternal life also. That is the ultimate end of yoga system.