Bhagavad-gétä 6.

11–21
—
September 7, 1966, New York

660907BG-NEW YORK [40:53 Minutes]

Audio

Prabhupäda: In India there are some selected places, very sacred place, and the
yogés, generally they go there and sit there alone in a sacred place and, as
prescribed in the Bhagavad-gétä, and perform there. Yoga..., yoga-äsana cannot
be executed in a public place, so that in assembly. Now, so far this kértana is
concerned... Just like we have performed just now kértana, this is called
saìkértana. Saìkértana means bahubhir militvä kértayati iti saìkértanam. When
we sit down, many people together.
When Lord Caitanya was performing this kértana ceremony five hundred years
before, He had in each group sixteen persons taking part in kértana, and
thousands and thousands of people were singing with them. Now, this
participation in the kértana is very easily possible. But so far the yoga system is
concerned, that is required any very secluded and sacred place, silent. That is
required. It is clearly said here that çucau deçe..., çucau deçe pratiñöhäpya sthiram
äsanam ätmanaù [Bg 6.11].
[To practice yoga, one should go to a secluded place and should lay
kuça-grass on the ground and then cover it with a deerskin and a soft cloth.
The seat should neither be too high nor too low and should be situated in a
sacred place. The yogé should then sit on it very firmly and should practice
yoga by controlling the mind and the senses, purifying the heart and fixing the

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mind on one point.]
One has to place himself in a sacred place, in a silent place; then yoga system is
possible.
Now, comparatively, at the present moment, if you have to practice yoga, then
strictly, according to the rules and regulation, you have to leave your home, you
have to go out in a secluded place, in a sacred place, and there you have to
execute the performance of meditation and yoga. At home it is not possible. So
far Bhagavad-gétä is concerned, it is a book of authority. It is recommended
here that you should find out a place, suitable place for executing yoga. But
here, this is also yoga. This is called bhakti-yoga.
Çravaëaà kértanam [SB 7.5.23].
[There are six principles favorable to the execution of pure devotional
service: (1) being enthusiastic, (2) endeavoring with confidence, (3) being
patient, (4) acting according to regulative principles [such as çravaëaà
kértanaà viñëoù smaraëam—hearing, chanting and remembering Kåñëa], (5)
abandoning the association of nondevotees, and (6) following in the footsteps
of the previous äcäryas. These six principles undoubtedly assure the complete
success of pure devotional service.]
Bhakti-yoga, they have got nine different processes. Out of that, the first two,
çravaëaà kértanam, hearing and chanting. I am chanting, you are hearing; you
are chanting, I am hearing. This is the process, holy name of Çré Kåñëa. So
everyone can take part in it. But in the yoga system, a particular man, if he is
expert, if he is able, if he can live alone from home in a secluded place, then
perfection of yoga can be attained. It cannot be attained in a city, in a very
good assembly, by exercising, gymnastic. No. That is not recommended in the
Bhagavad-gétä, at least. We may do that according to one's own way, but that is
not the system recommended by the Bhagavad-gétä.

tatraikägraà manaù kåtvä

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 yata-cittendriya-kriyaù
upaviçyäsane yuïjyäd
yogam ätma-viçuddhaye
[Bg 6.12]

[One should hold one's body, neck and head erect in a straight line and
stare steadily at the tip of the nose. Thus with an unagitated, subdued mind,
devoid of fear, completely free from sex life, one should meditate upon Me
within the heart and make Me the ultimate goal of life.]
The whole process is, yoga system, whole process is to purify myself. Purify.
Ätma-viçuddhaye. And what is that purification? The purification is that I am
pure spirit. I am not this matter. And under material contact I am identifying
myself that "I am matter." I am thinking of myself, "I am this body." This is
impurity of my existence. And it is clearly said here that one has to, I mean, to
realize his constitutional position, that he is not this matter. [coughs]
[aside:] More water?
Ätma-viçuddhaye. Upaviçyäsane yuïjyäd yogam ätma-viçuddhaye. The whole
process is to purify. Now, this purification process, if somebody is not able to go
outside home and find out a secluded place, do you think that his purification
of his existence will not be possible? No, it will be possible. That is the
contribution of Lord Caitanya. He says that,

harer näma harer näma

harer nämaiva kevalam
kalau nästy eva nästy eva
nästy eva gatir anyathä
[Cc Ädi 17.21]

[In this Age of Kali there is no other means, no other means, no other
means for self-realization than chanting the holy name, chanting the holy

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name, chanting the holy name of Lord Hari.]
Lord Caitanya says, "In this age..." This age is called quarrel, age of quarrel. So
He says that in this age especially... Of course, this chanting of holy name of
Kåñëa, or God, that is always; throughout the history of Vedic literature you'll
find. But especially in this age it is recommended. Why? Now, kalau nästy eva
nästy eva nästy eva gatir anyathä. Three times He has said that "There is no
other alternative, there is no other alternative, there is no other alternative."
Nästy eva means "There is no other alternative." This is the only process, this
is.
Harer näma harer näma harer nämaiva kevalam. He says that "In this age,
simply chanting of God's name, that is the only process, that is the only
process, that is the only process. And there is no other alternative, there is no
other alternative, there is no other alternative." Why does He say three times?
Three times means that this yoga process was possible in the Satya-yuga. Kåte
yad dhyäyato viñëum [SB 12.3.52].
[Whatever result was obtained in Satya-yuga by meditating on Viñëu, in
Tretä-yuga by performing sacrifices, and in Dväpara-yuga by serving the Lord's
lotus feet can be obtained in Kali-yuga simply by chanting the Hare Kåñëa
mahä-mantra.]
In those age people could very easily and nicely meditate upon the Viñëu.
Sometimes it is recommended that yoga system is meditation in the void. But
we do not find in the Vedic literature that yoga system meditation on void. No.
It is meditation on Viñëu. That will be explained in the Bhagavad-gétä.
Now, after sitting in a secluded place, in a sanctified place, and according to
the sitting arrangement, with tiger skin or deer skin and straw, as it is
recommended, then one should sit down there. He should not change his
äsana, sitting place. Then after sitting, what he has to do? He says, samaà
käya-çiro-grévaà dhärayann acalaà sthiraù [Bg 6.13].

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 [One should hold one's body, neck and head erect in a straight line and
stare steadily at the tip of the nose. Thus with an unagitated, subdued mind,
devoid of fear, completely free from sex life, one should meditate upon Me
within the heart and make Me the ultimate goal of life.]
Now, one has to sit down straight. One has to sit down straight so that his
skull, this head, and the body and everything should be straight like that.
Samaà käya-grévam. Gréva means this neck. The neck and the skull and the
body should be in one straight line. Samaà käya-çiro-grévaà dhärayann acalam.
And should not move. Sit down like this.
Samprekñya näsikä agram: and one has to see the top portion of the nose. Not
that one has to close his eyes completely. No. Then you cannot see. Samprekñya
näsikä agram. You have to see the upper portion of the nose. That means if
you... I have seen in some of the yogic societies, they close the eyes completely,
and some of them, about fifty percent of them, are neezing [snoozing] or
sleeping, regularly. Because as soon as you close your eyes, and if you have no
subject matter to think, and you have been posted to meditate, you do not
know to what to meditate, then the next result is sleeping and nothing more.
That is practical. So one has to sleep very hard.
Somebody was inquiring here... [chuckles] Of course, some of the students, they
were sleeping, so he was sarcastically [asking] that "Are they sleeping or
meditating?" So I, "Yes, they are meditating by lying down." Yes. So sometimes
meditation goes on in sleeping. No. That is not the process. You cannot close
your eyes completely. Then you will invite the queen, sleep, and she will
capture you. Whole process will be like that.
Here it is said that in order to keep yourself alive, you have to always see the
upper portion of your nose. Samprekñya näsikägraà svaà diçaç cänavalokayan.
And you cannot see that who is coming there, "Oh, who is here? Some tiger is
coming or something is coming?" No. No fear. Because you are put in a
Himalaya, in a secluded place, and a sanctified place. So you haven't got to, for

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any other reason, you haven't got to, I mean, to move your neck.
That is not possible in the society. You must have to go in a secluded place.
There are so many disturbance. At once disturbance is there and I have to
look, "Who is there?" This is the position here. But here it is said that you
cannot move your head. You have to sit down straight, that your neck and skull
and body should be in one straight line, and you have to see the upper portion
of your nose always. That is the system.
Praçäntätmä vigata-bhér brahmacäri-vrate sthitaù [Bg 6.14].
[One should hold one's body, neck and head erect in a straight line and
stare steadily at the tip of the nose. Thus with an unagitated, subdued mind,
devoid of fear, completely free from sex life, one should meditate upon Me
within the heart and make Me the ultimate goal of life.]
Then one should be undisturbed in mind. A man who is always disturbed in
mind, he cannot perform yoga. That is not possible. And vigata-bhéù. Bhéù
means fearfulness. One who has no fear. If he has got fear, then how he can go
out of home in the jungle? That is not possible. That is another qualification
for executing yoga. Not only for yoga; any person who is trying to elevate
himself with the spiritual line, he has to become fearless. Vigata-bhéù.
And brahmacäri-vrate sthitaù. Brahmacäri-vrata means celibacy, no sex life at
all. Completely prohibited. Brahmacäré. Brahmacäri-vrate. Vrata means with a
vow that "I'll have no sex life." With a vow. Such person can execute yoga
system. Praçäntätmä vigata-bhér brahmacäri-vrate sthitaù, manaù saàyamya.
When the ätmä is... There is no demand. When you have no demand, then
your mind is naturally becomes controlled.
Manaù saàyamya mac-cittaù. Now, doing all these things, the next item is
mac-cittaù. Kåñëa says mat, to transfer the whole thinking to Kåñëa or Viñëu.
Not vacant. Mac-cittaù. So if that is the system of yoga, mac-cittaù, yukta äséta
mat-paraù. Mac-cittaù and yukta äséta mat-paraù: "Always thinking of Me, or

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Viñëu. Always thinking of Me."
So now, that one who is in Kåñëa consciousness, he gets the opportunity of the
highest yoga system, but he hasn't got to take the trouble of the process. That is
the beauty of Kåñëa consciousness. Here the whole thing is coming down, the
Lord says mac-cittaù. The mind should be engaged in Viñëu. The yogé, the real
yogé, who goes to the forest, to the secluded place, he thinks of the catur-bhuja
Viñëu. That will be explained here.

manaù saàyamya mac-citto

yukta äséta mat-paraù
[Bg 6.14]

[One should hold one's body, neck and head erect in a straight line and
stare steadily at the tip of the nose. Thus with an unagitated, subdued mind,
devoid of fear, completely free from sex life, one should meditate upon Me
within the heart and make Me the ultimate goal of life.]

yuïjann evaà sadätmänaà

yogé niyata-mänasaù
[Bg 6.15]

[Thus practicing control of the body, mind and activities, the mystic
transcendentalist attains to the kingdom of God [or the abode of Kåñëa] by
cessation of material existence.]
Yuïjann evam. By prosecuting the process of yoga in such a way—the sitting
place, the, I mean to say, bodily requisition, brahmacäré, celibacy, secluded
place, and sitting straight, and looking on the uppermost part of the nose, these
are the sitting process, and mind should be concentrated on Viñëu—this is the
meditation process.
Evaà sadätmänaà yogé niyata-mänasaù. Niyata-mänasaù means "one who has
thus controlled his mind." The whole process is, yogic process is, simply to

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control the mind. Yoga indriya-saàyamya. Not only mind, but all the senses, all
the senses, they should be under control. And controlling the senses, the mind
should be engaged in Viñëu within. Viñëu we have got, Paramätmä, the
Supersoul, Viñëu, and we have to concentrate in that way. Then çäntià
nirväëa-paramäm mat-saàsthäm adhigacchati. Then he becomes peaceful after
extinguishing this material life.
The material life is just like fire. It has been compared with the forest fire. As
the forest fire automatically takes place—nobody goes to set fire—similarly, in
this material world, even if you try to live very peacefully and without
quarreling with any other man, the place is such nuisance that you'll not be
able to live in peace anywhere, anywhere within this universe. That is the
process.
But one who is transcendentally situated, either by the yogic process or by the
process of empiric knowledge or by bhakti-yoga, either of these processes...
There may be a little difference of the ultimate end, but all these three
processes, they are meant for transcendental life. So any process, if you make it
perfect, then really you get peace. Peace. The only difference is that this yogic
process as described in the Bhagavad-gétä, it is not possible to be executed in
this age.
Therefore the next alternative is this hari-kértana, as Lord Caitanya
recommends and devises. And you can practically see that kértana, this kértana,
you can go on for hours together; you'll feel not tired. But if you are asked to sit
down in the posture as recommended in the Bhagavad-gétä for executing yoga
system, oh, hardly you can spare some minutes. You see.
So çäntià nirväëa-paramäm mat-saàsthäm adhigacchati. And after
extinguishing this material life, then what is the next? Next is not void, is not
impersonal void, as they say. Bhagavad-gétä does not say like that.
Bhagavad-gétä says, mat-saàsthäm adhigacchati: "He enters into My
establishment." Saàsthäm means establishment. Now, when you speak of

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establishment... Suppose a big man, he has got establishment. So that means it
is not void. Establishment means there are varieties of engagement. Unless it
cannot be saàsthäm.
So here it is clearly said that mat-saàsthäm adhigacchati. One attains to the
kingdom of God, where spiritual varieties are there. They are not variety-less;
otherwise, the Lord would not have said that saàsthäm. There is a regular
establishment. Just like you have got a regular establishment in your household
affairs, similarly, the Lord has a regular household establishment in the
spiritual world. Mat-saàsthäm adhigacchati. If... These processes are simply to
qualify himself to enter into that establishment. That's all. We are all belong to
that establishment, but being forgetful, we are now in this material world.
Just like sometimes some of us becomes crazy and he is..., goes to the lunatic
asylum; similarly, those who become crazy, so spiritual identities, they are put
into this lunatic asylum, what is called material world. This is a sort of lunatic
asylum. Everything is being done not very sanely. [laughter] You see?
[chuckling] So we have to get out of this lunatic asylum and enter into the
kingdom of God, Çré Kåñëa. Now, Çré Kåñëa is personally teaching what is His
kingdom, what He is, what you are, and what is your relationship with Kåñëa.
Everything is being taught in the Bhagavad-gétä. And a sane man, a intelligent
man, must take advantage of these processes.
Then Lord Kåñëa says, nätyaçnatas tu yogo 'sti: "Anyone who eats more than
necessary, oh, he cannot perform yoga." Na ati açnatas yogo 'sti na ca ekäntam
anaçnataù [Bg 6.16].
[There is no possibility of one's becoming a yogé, O Arjuna, if one eats too
much, or eats too little, sleeps too much or does not sleep enough.]
"A person," I mean to say, "willfully trying to keep himself in starvation, he
cannot perform yoga. Neither the person who eats more than he requires, he
also cannot perform yoga." The eating process should be moderate, only for

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keeping the body and soul together. Not for enjoyment of the tongue.
So that is the real yogic process, that you cannot eat very palatable things.
Because as soon as palatable things comes before us, naturally if I take one, I
must take two, three, four. You see? So, so far yogés are concerned, they cannot
take any palatable, desirable things. They have to simply take only the
necessities. Some of the yogés, I have seen... There was one yogé in Calcutta—of
course, in a temple, in a sanctified place—he was taking once only a little
quantity of rice boiled with water, at three o'clock in the afternoon he was
taking. That was his food, and nothing more. Nothing more.
So nätyaçnatas tu yogo 'sti na caikäntam anaçnataù na cäti svapna-çélasya. "If
anyone dreams very much, he cannot also execute." Now, here Çré Kåñëa does
not say that there is dreamless sleep. Dreamless sleep cannot be possible. It is
not possible. If somebody says "dreamless sleep," it is also another lunacy. No.
Dream there must be, more or less. As soon as you go asleep, oh, dream there
must be. That may be good dream, bad dream, or for long time or for little time.
But dream there must be.
But Kåñëa says that na ca ati svapna-çélasya. That means "One who dreams very
much while sleeping, he cannot execute yoga." Na jägrato naiva cärjuna." And
one who cannot sleep at night..." I have got a young friend, he cannot sleep. So
for him, it is not yoga... For..., yoga process is not possible. He may note down
here. So sleep also required. You cannot remain without sleeping. That is also
required.
That means somehow or other, you should keep your body fit. You should not
eat more, you shall not voluntarily starve, you should not be voluntarily awake,
and neither, and if you keep yourself peaceful, then you'll not sleep..., er, you'll
not dream also. When the bile is very much agitated, then we see so many
dreams due to the air which is coming out of agitated bile. And if you keep
yourself peaceful, cool mind, cool head, cool, I mean to say, stomach, then there
will, there will be ordinary sleep.

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So here it is said that na ca ati svapna-çélasya jägrato naiva cärjuna. Again He
repeats, yuktähära-vihärasya yoga-ceñöasya..., yukta-ceñöasya karmasu [Bg 6.17].
[He who is temperate in his habits of eating, sleeping, working and
recreation can mitigate all material pains by practicing the yoga system.]
Now here again He says, yukta-ceñöasya karmasu. Now, if a yogé has to go away
from home, then where is the question of karma? Karma. That means
sometimes those who are practicing yoga at home, for him it is said that
yukta-ceñöasya karmasu. If you want to be a yogé at home, then your other
engagement should be moderate. You cannot engage for earning your living
very heavily and at the same time you can become a yogé. No, that is not
possible. That is not possible.
Yuktähära-vihärasya. You should eat very moderately, you should gratify your
senses very moderately, your work should be anxietyless, you should not dream
more, and you should not be awake. These are the rules. Then yoga process will
be successful.

yadä viniyataà cittam

ätmany evävatiñöhate
nispåhaù sarva-kämebhyo
yukta ity ucyate tadä
[Bg 6.18]

[When the yogé, by practice of yoga, disciplines his mental activities and
becomes situated in Transcendence-devoid of all material desires-he is said to
have attained yoga.]
Now, what is the sign that one has attained perfection in yoga? The Lord says,
yadä viniyataà cittam. Cittam means your heart or your consciousness. When it
is self-controlled, consciousness completely under your control, you do not
become dependent on the dictation of your mind, but mind becomes under
your control... Yadä viniyataà cittam ätmany evävatiñöhate. And mind does not

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go out. Because the yogé's principal business is to think of Kåñëa or Viñëu
always. So yogé cannot allow his mind to go out.
That is possible in Kåñëa consciousness. When we are engaged in Kåñëa
consciousness, always engaged in Kåñëa's service, naturally my mind cannot go
out besides Kåñëa. Besides Kåñëa. The mind is automatically controlled.
Nispåhaù sarva-kämebhyaù. And you shall have no desire for material sense
gratification. Sarva-kämebhyaù. Käma means material desires, and sarva, "and
all kinds of." That means if you are in Kåñëa consciousness, then you have no
other desires. So your desires...
Desireless you cannot be. That is not possible. Desireless means... Here it is
clearly said, sarva-kämebhyaù. Kämebhyaù means desire for sense gratification.
That is to be purified. But desire to serve Kåñëa, that is very good, very nice
thing. So we have to transfer the desire. This is called Kåñëa consciousness.
That's all. Desire we cannot kill. It is not possible. I am a living being. Desire is
my constant companion. So therefore Kåñëa consciousness means to purify the
desire. How is that? Without sarva-kämebhyaù, without desiring for material
sense gratification, I can desire so many things for Kåñëa's service. There are so
many things.
And suppose... Just like take for example eating. Eating, we want palatable
dishes. Very good. But you prepare the palatable foodstuff for Kåñëa. For Kåñëa
you prepare hundreds of palatable... Don't think that "It is being prepared for
me." Therefore one who prepares foodstuff for Kåñëa, he has to take very
precaution, you see, that it is being prepared for Kåñëa. Sometimes I therefore
ask the students, "Don't touch your mouth. Don't... Very cleanly, very
sanctifiedly." Because it is being prepared... So now that desire, that "Kåñëa will
eat such nice cake and such nice rice," so the whole thing is prepared in Kåñëa
consciousness, and when it is offered to Kåñëa, you taste.
So your käma is already sacrificed, because from the very beginning you're
thinking that "It is being prepared for Kåñëa." You have no desire for that. But

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Kåñëa is so merciful that He gives you the foodstuff for your eating; so your
desire is already fulfilled. You do not desire it, but Kåñëa's mercy is so that He
can fulfill your desire.
Nispåhaù sarva-kämebhyo yukta ity ucyate tadä. At that time, when one has
molded his life in such a way, then he's to be understood that he has attained
perfection in the yoga system. Simply routine work, doing some exercise, that is
not the yoga system as far Bhagavad-gétä is concerned.
Now,

yathä dépo nivätastho

neìgate sopamä småtä
yogino yata-cittasya
yuïjato yogam ätmanaù
[Bg 6.19]

[As a lamp in a windless place does not waver, so the transcendentalist,

whose mind is controlled, remains always steady in his meditation on the
transcendent Self.]
Just like a lamp, when it is not agitated by the wind, the flame is straight,
similarly, the mind should not be agitated. That flame is very nice, when it is
stand straight without being moved by the wind. That flame is very nice. So
that example is given here. The flame is so susceptible to wind that a little
agitation, it moves. So similarly, our mind is also so susceptible to material
desires that a little movement can change the whole thing. Change it. Balavän
indriya-grämo vidväàsam api karñati [SB 9.19.17]. Little change.
[One should not allow oneself to sit on the same seat even with one's own
mother, sister or daughter, for the senses are so strong that even though one is
very advanced in knowledge, he may be attracted by sex.]
In the Vedic language it is forbidden for a yogé, or those who are

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transcendentalist... Because he has to remain brahmacäri-vrate sthitaù.
Brahmacäré, there are two kinds of brahmacäré. One who is leading complete
celibacy, complete free from sex life, he is called brahmacäré. Another
brahmacäré is gåhastha-brahmacäré. He has got his wife, but he has no other
understanding with any other woman. And that wife also only, I mean to say,
relationship is performed under regulation, he is also brahmacäré. One who has
his relationship with wife under rules and regulation and does not know any
other woman, he is also brahmacäré. That is also called brahmacäri-vrata. And
one who lives complete celibacy life, that he is also brahmacäré.
So that brahmacäri-vrata is essential for yogé. Brahmacäri-vrata. Now,
yata-cittasya..., yogam ätmanaù, that mind should not be agitated. He says, "The
mind should not be agitated." Suppose I am brahmacäré, I have taken the vow,
brahmacäri-vrate sthitaù, I have taken the vow that "I will have no sex life in
my life." Then mind may be agitated sometimes. So there are precautions.
Precautions. It is said in the Vedic literature that one should be very careful
about woman. They, they are so much careful, mäträ svasrä duhiträ vä
näviviktäsano bhavet [SB 9.19.17].
[One should not allow oneself to sit on the same seat even with one's own
mother, sister or daughter, for the senses are so strong that even though one is
very advanced in knowledge, he may be attracted by sex.]
The prescription is that "One should not sit alone even with his mother, with
his sister and with his daughter." You see. Balavän indriya-grämo vidväàsam api
karñati. The mind is so, I mean to say, fragile, that even little, they can create
havoc. You see? So these things are prescription for the yogés. Yogé has to look
into the prescription of the system.

yatroparamate cittaà
niruddhaà yoga-sevayä
yatra caivätmanätmänaà
paçyann ätmani tuñyati

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 [Bg 6.20]

[The stage of perfection is called trance, or samädhi, when one's mind is

completely restrained from material mental activities by practice of yoga. This
is characterized by one's ability to see the self by the pure mind and to relish
and rejoice in the self. In that joyous state, one is situated in boundless
transcendental happiness and enjoys himself through transcendental senses.
Established thus, one never departs from the truth, and upon gaining this he
thinks there is no greater gain. Being situated in such a position, one is never
shaken, even in the midst of greatest difficulty. This indeed is actual freedom
from all miseries arising from material contact.]
Now, the yogé should control in such a way his mind that as soon as mind goes
from the position of meditating on Viñëu, he should at once drag the mind.
That requires a very good practice. You see?
Then Kåñëa says that,

sukham ätyantikaà yat tad

buddhi-grähyam aténdriyam..., aténdriyam
vetti yatra na caiväyaà
sthitaç calati tattvataù
[Bg 6.21]

[The stage of perfection is called trance, or samädhi, when one's mind is

completely restrained from material mental activities by practice of yoga. This
is characterized by one's ability to see the self by the pure mind and to relish
and rejoice in the self. In that joyous state, one is situated in boundless
transcendental happiness and enjoys himself through transcendental senses.
Established thus, one never departs from the truth, and upon gaining this he
thinks there is no greater gain. Being situated in such a position, one is never
shaken, even in the midst of greatest difficulty. This indeed is actual freedom
from all miseries arising from material contact.]

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One who does not know that real happiness can be experienced by our
transcendental senses, not with this material senses... Senses are not to be
sacrificed. Desires are not to be sacrificed, but there are desires in the spiritual
field, there are sense satisfaction in the spiritual field. That is a different thing.
So here it is said, sukham ätyantikaà yat [Bg 6.21]. What is really happiness, tad
buddhi-grähyam aténdriyam, that is transcendental to this experience, empirical
sense gratification. Vetti yatra na caiväyaà sthitaç calati tattvataù. One who
does not know this, then certainly he will be agitated in the mind and fall
down. So one should know that the happiness which we are trying to derive
from the material senses, that is not happiness.
I have..., several times I recited one nice verse, the description of räma.

ramante yogino 'nante

satyänande cid-ätmani
iti räma-padenäsau
paraà brahmäbhidhéyate
[Cc Madhya 9.29]

[The Supreme Absolute Truth is called Räma because the

transcendentalists take pleasure in the unlimited true pleasure of spiritual
existence.]
That yoginaù, those who are actually yogés, they also enjoy. And how they
enjoy? Ramante yoginaù anante. In the unlimited, not into the limited. In the
unlimited. Yoginaù anante and satyänande, that is real happiness. Satyänande
cid-ätmani. And that is spiritual. That is not material. Iti räma, this is the
meaning of räma. Hare Räma. We described, this räma means to enjoy in the
spiritual life. That is called räma.
It is all pleasure. Kåñëa is also pleasure. Räma is also pleasure. Because we are all
hunting after pleasure. But we do not know where to find out the pleasure. The
pleasure is in spiritual life. That is real pleasure. We haven't got to sacrifice
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pleasure, but we have to enjoy it properly. Just like diseased man, he cannot
enjoy life. His enjoyment of life is a false enjoyment. When he's cured, when
he's in healthy life, then his enjoyment is bona fide.
Similarly, so long we are in the material conception of life, we do not expect
that we are enjoying. We are simply entangling. That means diseased man, if
he enjoys, if he takes nice food. He cannot eat, but if he likes and takes
stealthily, without the information of the medical physician, then he prolongs
his diseases. That's all. He is killing himself, the process. Similarly, the more we
increase our material enjoyment we are more making ourself entangled in this
material world, without being freed from these material clutches.
That is the whole system of yoga, jïäna, bhakti, anywhere. Anywhere. One may
find, "This system is nice; that system is very difficult." That is a different
thing, but any system you adopt, the whole thing is that you have to purify
your existence from the conception of material enjoyment to the conception of
Kåñëa consciousness enjoyment. That will make you happy.
Thank you very much. [end]

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