PoP Introduction

When we see a book with a title like The Path of Perfection, we may react with a bit of common skepticism: “Oh, another book claiming to give all the answers. One more do-it-yourself enlightenment scheme.” And certainly it seems that such skepticism is justified nowadays. Our natural desire for ultimate meaning, happiness, enlightenment, liberation, and salvation has become the most exploited commodity of the twentieth century, creating what one contemporary theologian termed a disastrous “seduction of the spirit.” This seduction is, indeed, the most tragic kind of exploitation. And the unfortunate consequence of this exploitation is a kind of deadening cynicism that discourages our search for self-fulfillment and a means to attain it.

The contemporary, thoughtful reader, weary of the many speculative, simplistic books cluttering the bookstore shelves, offering instant formulas for psychological or spiritual salvation, will find The Path of Perfection a welcome relief. Herein one will find a clear, intriguing explanation of the philosophy and practice of mankind’s oldest system of spiritual development—yoga.

Now, the word yoga may conjure up an image of some skinny fakir contorted like a human pretzel, or perhaps a room full of corpulent matrons in black leotards struggling to stand on their heads in hope of improving their health, losing weight, or increasing their sexual powers. This is not what we mean by yoga. Here we are referring to an ancient philosophy and meditational system that has been practiced by millions throughout the ages. What has, in modern times, been reduced to a commercially exploited technique of bodily agility and pseudomeditation was once a comprehensive and easily applied form of self-realization.

The path of perfection consists of a historic series of talks—elaborations on a previously published commentary—by His Divine Grace A. C. Bhaktivedanta Swami Prabhupäda (1896–1977) on India’s greatest spiritual classic, the Bhagavad-gétä. In these absorbing talks, Çréla Prabhupäda explores deeply the philosophy of yoga as explained in the Sixth and Eighth Chapters of the Gétä, showing clearly how these timeless teachings apply to twentieth century mankind. Çréla Prabhupäda’s talks probe questions concerning the nature of consciousness, techniques of meditation, karma, death, reincarnation, and even spiritual ecstasy.

The Bhagavad-gétä, described by one contemporary psychologist as“a remarkable psychotherapeutic session,” appears to us in the form of an extraordinary dialogue between Lord Kåñëa, the Supreme Personality of Godhead, and His warrior disciple Arjuna. Perplexed and confused about his identity and purpose, Arjuna turns to Kåñëa, who reveals “the path of perfection” to His able student. The essence of Lord Kåñëa’s teachings is that one must become a yogé, that is, one whose life is centered on the practice of yoga. And what is yoga? The Sanskrit word yoga literally means “union,” and refers to the union, in love, between the individual consciousness and the Supreme Consciousness, the self and the Superself, the soul and God. Yoga is, indeed, “the path of perfection,” because it aims toward this most exalted human attainment.

In the Bhagavad-gétä, we discover four basic varieties of yoga described. Karma-yoga refers to the process whereby one performs his work for God, without the selfish desire for personal gain. Jïäna-yoga is the process of elevation to spiritual consciousness through the cultivation of philosophical knowledge. The añöäìga-yoga system, of which the modern “haöha-yoga” is a watered-down version, is a mechanical, meditative practice meant to control the mind and senses and focus one’s concentration on the Supreme. These three yoga systems culminate in bhakti-yoga, the yoga of selfless, ecstatic, devotional love of God, Kåñëa. Lord Kåñëa Himself states in the last verse of Chapter Six, “Of all yogés, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all.”

In The Path of Perfection, Çréla Prabhupäda offers a brilliant summary of the methods of bhakti-yoga, revealing the universal applicability of this simple but all-inclusive form of yoga. He shows how even those who are entangled in the complexity and chaos of modern materialistic life can begin an uncomplicated practice which purifies the mind and puts one in touch with the Supreme Consciousness.

This, perhaps, was Çréla Prabhupäda’s greatest contribution to our age. Çréla Prabhupäda was an acknowledged master scholar of India’s ancient spiritual culture and of its linguistic foundation, the Sanskrit language. But he was not merely a textual scholar or a philosopher or theologian engaged in the manufacture of interesting philosophical or theological notions. He was a true spiritual genius who succeeded in bringing to life the essence of India’s universal spiritual wisdom in a form which is easy for twentieth century man to understand and practice. This was the unique genius which inspired the late prime minister of India, Sri Lal Bahadur Shastri, to declare openly that the writings of Çréla Prabhupäda “are a significant contribution to the salvation of mankind.” The transforming quality of Çréla Prabhupäda’s writings was also appreciated by sociologist Elwin H. Powell, who commented on Çréla Prabhupäda’s best-selling edition of the Bhagavad-gétä: “This transcendental mysticism from the East is now taking root in the ‘countercultures’ of the West and providing for many a way out of the wilderness of a disintegrating civilization.... If truth is what works, there must be a kind of truth in the Bhagavad-gétä As It Is, since those who follow its teachings display a joyous serenity usually missing in the bleak and strident lives of contemporary people.”

—The Publishers

PoP 1: Yoga as Action

In the Sixth and Eighth Chapters of Bhagavad-gétä, Lord Çré Kåñëa, the Supreme Personality of Godhead, explains that the eightfold yoga system is a means to control the mind and senses. This method, however, is very difficult for people to perform, especially in this age of Kali, an age characterized by ignorance and chaos.

Although this eightfold yoga system is particularly recommended in the Sixth Chapter of Bhagavad-gétä, the Lord emphasizes that the process of karma-yoga, action in Kåñëa consciousness, is superior. In this world, everyone acts to maintain his family, and everyone is working with a view to some self-interest, or personal sense gratification, be it concentrated or extended. But to act perfectly is to act in Kåñëa consciousness, and this means acting detached from the fruits of labor.

It is our duty to act in Kåñëa consciousness because we are constitutionally parts and parcels of the Supreme. The parts of the body work for the satisfaction of the entire body, not for the individual parts. The goal is the satisfaction of the complete whole. Similarly, the living entity should act for the satisfaction of the supreme whole, the Supreme Personality of Godhead, and not for his own personal satisfaction. One who can do this is the perfect sannyäsé and the perfect yogé. In the first verse of the Sixth Chapter of Bhagavad-gétä, the chapter dealing with säìkhya-yoga, Bhagavän Çré Kåñëa states,

anäçritaù karma-phalaà
käryaà karma karoti yaù
sa sannyäsé ca yogé ca
na niragnir na cäkriyaù

“One who is unattached to the fruits of his work and who works as he is obligated is in the renounced order of life, and he is the true mystic, not he who lights no fire and performs no work.”

Sometimes sannyäsés (renunciates) incorrectly think that they have become liberated from all material engagements and therefore no longer have to perform agni-hotra yajïas, or fire sacrifices. This is a mistake. Certain yajïas (sacrifices) have to be performed by everyone for purification. Since sannyäsés are not traditionally required to perform yajïas, they sometimes think that they can attain liberation by ceasing to perform the ritualistic yajïas, but actually, unless one comes to the platform of Kåñëa consciousness, there is no question of liberation. Those sannyäsés who cease to perform yajïas are in fact acting out of self-interest, because their goal is to become one with the impersonal Brahman. That is the ultimate goal of the impersonalists (Mäyävädés), who have one major goal or demand: to become one with the supreme impersonal Being. The devotees have no such demands. They are simply satisfied in serving Kåñëa for the satisfaction of Kåñëa. They do not want anything in return. That is the characteristic of pure devotion.

It was Lord Caitanya Mahäprabhu who expressed this devotional attitude so succinctly:

na dhanaà na janaà na sundaréà
kavitäà vä jagad-éça kämaye
mama janmani janmanéçvare
bhavatäd bhaktir ahaituké tvayi

“O Almighty Lord, I have no desire to accumulate wealth, nor to enjoy beautiful women. Nor do I want any number of followers. What I want is only the causeless mercy of Your devotional service in my life, birth after birth.” (Çikñäñöaka 4) In essence, this is the bhakti-yoga system. There are many examples of the pure devotional attitude. Once Lord Nåsiàhadeva told Prahläda Mahäräja, “My dear boy, you have suffered so much for Me. Whatever you want, ask for it.” Being a pure devotee, Prahläda Mahäräja refused to ask for anything. He said, “My dear Master, I am not carrying out mercantile business with You. I will not accept any remuneration for my service.” This is the pure devotional attitude.

Yogés and jïänés are demanding to become one with the Supreme because they have such bitter experience suffering the material pangs. They want to become one with the Lord because they are suffering in separation. A pure devotee, however, does not experience this. Although separate from the Lord, he fully enjoys the service of the Lord in separation. The desire to become one with the impersonal Brahman, or to merge with God, is certainly greater than any material desire, but this is not without self-interest. Similarly, the mystic yogé who practices the yoga system with half-open eyes, ceasing all material activities, desires some satisfaction for his personal self. Such yogés are desirous of material power, and that is their conception of the perfection of yoga. Actually, this is not the perfection of yoga, but a materialistic process.

If one practices the regulative principles of yoga, he can attain eight kinds of perfection. He can become lighter than a cotton swab. He can become heavier than a great stone. He can immediately get whatever he likes. Sometimes he can even create a planet. Although rare, such powerful yogés actually exist. Viçvämitra Yogé wanted to beget a man from a palm tree. He was thinking, “Why should a man have to live so many months within the womb of his mother? Why can’t he be produced just like a fruit?” Thinking like this, Viçvämitra Yogé produced men like coconuts. Sometimes yogés are so powerful, they can perform such acts, but these are all material powers. Ultimately such yogés are vanquished, because they cannot retain these material powers indefinitely. Bhakti-yogés are not interested in such powers.

The bhakti-yogé, acting in Kåñëa consciousness, works for the satisfaction of the whole without self-interest. A Kåñëa conscious person does not desire self-satisfaction. Rather, his criterion of success is the satisfaction of Kåñëa; therefore he is considered the perfect sannyäsé and the perfect yogi.

A pure devotee does not even want salvation. The salvationists want to be saved from rebirth, and the voidists also want to put an end to all material life. Caitanya Mahäprabhu, however, requested only devotional service to Lord Kåñëa, birth after birth; in other words, Caitanya Mahäprabhu was prepared to endure material miseries in one body after another. What, then, was Caitanya Mahäprabhu’s desire? He wanted to engage in God’s service, and nothing more, for that is the real perfection of yoga.

Whether in the spiritual sky or the material sky, the individual spirit soul is constitutionally the same. It is said that he is one ten-thousandth part of the tip of a hair. This means that our position is that of a small particle. But spirit can expand. Just as we develop a material body in the material world, we develop a spiritual body in the spiritual world. In the material world, expansion takes place in contact with matter. In the spiritual world, this expansion is spiritual.

Actually, the first lesson of Bhagavad-gétä is, “I am spirit soul. I am different from this body.” I am a living force, but this material body is not a living force. It is dull matter, and it is activated only because spiritual force is present. In the spiritual world, everything is living force; there is no dead matter. There, the body is totally spiritual. One may compare the spirit soul with oil and the body with water. When oil is in water, there is a distinction, and that distinction always remains. In the spiritual sky, there is no question of oil being placed in water. There everything is spirit.

The impersonalists do not want to develop a body. They simply want to remain spiritual particles, and that is their idea of happiness. But we bhakti-yogés (Vaiñëavas) want to serve Kåñëa, and therefore we require hands, legs, and all the other bodily parts. Indeed, we are given these bodies in order to serve Kåñëa. Just as we develop a material body in our mother’s womb, we can similarly develop a spiritual body in the spiritual world.

The spiritual body is developed through the practice of Kåñëa consciousness. This material body is spiritualized by this bhakti-yoga process. If you place an iron within fire, the iron becomes so hot that it also becomes fiery. When the iron is red hot, it acquires all the qualities of fire. If you touch something with that iron, that iron will act as fire. Similarly, although this body is material, it can become spiritualized through Kåñëa consciousness and act as spirit. Although copper is just a metal, as soon as it comes in contact with electricity, it becomes electrified, and if you touch it, you will receive an electric shock.

As soon as your body is spiritualized, material activity ceases. Material activity means acting for sense gratification. As you become spiritualized, material demands dwindle until they become nil. How is this possible? In order for an iron to act as fire, it must remain constantly in contact with fire. In order for the material body to become spiritualized, one must remain constantly in Kåñëa consciousness. When this material body is fully engaged in spiritual activities, it becomes spiritual.

According to the Vedic system, the body of a high personality, a sannyäsé, is not burned but buried, because a sannyäsé’s body is considered spiritual, having ceased to engage in material activities. If everyone in this world engages fully in Kåñëa consciousness and ceases to work for sense gratification, this entire world will immediately become spiritual. Therefore it is necessary to learn how to work for the satisfaction of Kåñëa. This requires a little time to understand. If something is used for Kåñëa’s satisfaction, it is spiritual. Since we are using microphones, typewriters, etc., in order to talk and write about Kåñëa, they become spiritualized. What is the difference between prasäda and ordinary food? Some people may say, “What is this prasäda? We are eating the same food. Why do you call it prasäda?” It is prasäda because it has been offered for Kåñëa’s satisfaction and has thus become spiritualized.

In a higher sense, there is no matter at all. Everything is spiritual. Because Kåñëa is spiritual and matter is one of the energies of Kåñëa, matter is also spiritual. Kåñëa is totally spiritual, and spirit comes from spirit. However, because the living entities are misusing this energy—that is, using it for something other than Kåñëa’s purposes—it becomes materialized, and so we call it matter. The purpose of this Kåñëa consciousness movement is to respiritualize this energy. It is our purpose to respiritualize the whole world, socially and politically. Of course, this may not be possible, but it is our ideal. At least if we individually take up this respiritualization process, our lives become perfect.

In Bhagavad-gétä (9.22) Kåñëa says that He provides for His devotees by giving them what they lack and preserving what they have. People are very fond of saying that God helps those who help themselves, but they do not understand that helping yourself means putting yourself under Kåñëa’s protection. If one thinks, “Oh, I can help myself. I can protect myself,” one is thinking foolishly. As long as my finger is attached to my body, it is useful, and I may spend thousands of dollars to preserve it. But if this finger is cut off, it is useless and is thrown away. Similarly, we are part and parcel of Kåñëa, and helping ourselves means putting ourselves in our proper position as His parts and parcels. Otherwise we are only fit to be cast away. The finger can help itself only when situated properly on the hand and working on behalf of the entire body. If the finger thinks, “I will separate myself from this body and simply help myself,” that finger will be cast away and will die. As soon as we think, “I shall live independently of Kåñëa,” that is our spiritual death, and as soon as we engage in Kåñëa’s service, as His part and parcel, that is our spiritual life. Therefore, helping oneself means knowing one’s actual position and working accordingly. It is not possible to help oneself without knowing one’s position.

Service means activity, for when we serve someone, we are acting. When we serve Kåñëa, we are preaching Kåñëa consciousness, or cooking, or cleansing the temple, or distributing books about Kåñëa, or writing about Him, or shopping for foodstuff to offer Him. There are so many ways to serve. Helping Kåñëa means acting for Him, not sitting down in one place and artificially meditating. Kåñëa consciousness means activity. Whatever assets we have should be utilized for Kåñëa. That is the process of bhakti-yoga. Kåñëa has given us a mind, and we must utilize this mind to think of Kåñëa. We have been given these hands, and we must use them to wash the temple or cook for Kåñëa. We have been given these legs, and we should use them to go to the temple of Kåñëa. We have been given a nose, and we should use it to smell the flowers that have been offered to Kåñëa. Through the process of bhakti-yoga, we engage all these senses in the service of Kåñëa, and in this way the senses are spiritualized.

In Bhagavad-gétä, Arjuna was refusing to act, and Kåñëa was inspiring him to engage in activity. The entire Bhagavad-gétä is an inspiration to work, to engage in Kåñëa consciousness, to act on Kåñëa’s behalf. Kåñëa never tells Arjuna, “My dear friend Arjuna, don’t concern yourself with this war. Just sit down and meditate upon Me.” This is not the message of Bhagavad-gétä. We are not to refrain from all activity, but only from those activities that impede our consciousness of Kåñëa. Meditation means stopping all nonsensical activity. Those who are advanced in Kåñëa consciousness are constantly working for Kåñëa.

A mother tells only her bad child to sit down and do nothing. If a child can do nothing but disturb his mother, the mother says, “My dear child, just sit down here and keep quiet.” But if the child can work nicely, the mother says, “My dear child, will you please help me do this? Will you go over there and do that?” Sitting still in one place is just for those who do not know how to work sensibly. As long as the child sits in one place, he does not raise havoc. Sitting still means negating nonsense; it is not positive activity. In negation, there is no life. Positive activities constitute life, and positive activity is the message of Bhagavad-gétä. Spiritual life is not “Don’t do this.” Spiritual life is “Do this!” In order to act properly, there are certain things that one must know not to do; therefore certain activities are forbidden. The whole Bhagavad-gétä, however, is “do.” Kåñëa says, “Fight for Me.” At the beginning of Bhagavad-gétä, when Arjuna told Kåñëa, “I will not fight,” Çré Kåñëa said,

kutas tvä kaçmalam idaà
viñame samupasthitam
anärya juñöam asvargyaà
akérti-karam arjuna

“My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the progressive values of life. They lead not to higher planets, but to infamy.” (Bg. 2.2) Kåñëa directly tells Arjuna that he is speaking like a non-Äryan—that is, like one who does not know the spiritual values of life. So Kåñëa consciousness does not mean sitting down idly.

Kåñëa Himself does not sit down idly. All His pastimes are filled with activity. When we go to the spiritual world, we will see that Kåñëa is always engaged in dancing, eating, and enjoying. He does not sit down to meditate. Is there any account of the gopés meditating? Did Caitanya Mahäprabhu sit down to meditate? No, He was always dancing and chanting Hare Kåñëa. The spirit soul is naturally active. How can we sit down silently and do nothing? It is not possible. Therefore, after Çré Kåñëa outlined the säìkhya-yoga system in the Sixth Chapter of Bhagavad-gétä, Arjuna frankly said,

yo ’yaà yogas tvayä proktaù
sämyena madhusüdana
etasyähaà na paçyämi
caïcalatvät sthitià sthiräm

“O Madhusüdana [Kåñëa], the system of yoga which You have summarized appears impractical and unendurable to me, for the mind is restless and unsteady.” (Bg. 6.33) Although Arjuna was highly elevated and was Kåñëa’s intimate friend, he immediately refused to take up this säìkhya-yoga system. In essence, he said, “It is not possible for me.” How could it have been possible? Arjuna was a warrior, a householder, and he wanted a kingdom. What time did he have for meditation? He flatly refused to practice this type of meditational yoga, saying that the mind is as difficult to control as the wind (Bg. 6.34). That is a fact. It is not possible to control the mind artificially; therefore we must engage the mind in Kåñëa consciousness. Then it is controlled. If Arjuna found this process more difficult than controlling the wind, then what of us? After all, Arjuna was not an ordinary man. He was personally talking with the Supreme Lord, Çré Kåñëa, and he proclaimed the mind to be like a great wind. How can we control the wind? We can control the mind only by fixing it on Kåñëa’s lotus feet. That is the perfection of meditation.

No one really wants to sit down and meditate. Why should we? We’re meant for positive activity, for recreation, for pleasure. In Kåñëa consciousness, our recreation is dancing and chanting, and when we get tired, we take prasäda. Is dancing difficult? Is chanting difficult? We don’t charge anything to dance in the temple. If you go to a ballroom, you have to pay to enter, but we do not charge. It is natural to enjoy music and dancing and palatable foods. These are our recreations, and this is our method of meditation. So this yoga system is not at all laborious. It is simply recreation, susukham. It is stated in the Ninth Chapter of Bhagavad-gétä (9.2) that this yoga is susukham—very happy. “It is everlasting, and it is joyfully performed.” It is natural, automatic, and spontaneous. It is our real life in the spiritual world.

In Vaikuëöha, the spiritual world, there is no anxiety. Vaikuëöha means “freedom from anxiety,” and in Vaikuëöha the liberated souls are always dancing, chanting, and taking prasäda. There are no factories, hard work, or technical institutions. There is no need for these artificial things. In Vedänta-sütra it is stated, änandamayo ’bhyäsät: God is änandamaya, full of bliss and pleasure. Since we are part and parcel of God, we also possess these same qualities. So the goal of our yoga process is to join with the supreme änandamaya, Çré Kåñëa, to join His dance party. Then we will be actually happy.

On this earth we are trying to be happy artificially and are therefore frustrated. Once we are situated in Kåñëa consciousness, we will revive our original position and become simply joyful. Since our actual nature is änandamaya, blissful, we are always searching for happiness. In the cities we are inundated with advertisements. Restaurants, bars, nightclubs, and dance halls are always announcing, “Come on, here is änanda. Here is pleasure.” That is because everyone is searching for änanda, pleasure. Our society for Kåñëa consciousness is also announcing, “Here is änanda,” but our standard of pleasure is very different. In any case, the goal—pleasure—is the same.

Most people are hunting for pleasure on the gross material platform. The more advanced search for pleasure in speculation, philosophy, poetry, or art. The bhakti-yogé, however, searches for pleasure on the transcendental platform, and that is his only business. Why are people working so hard all day? They are thinking, “Tonight I shall enjoy. Tonight I will associate with this girl or with my wife.” Thus people are going to so much trouble to acquire a little pleasure. Pleasure is the ultimate goal, but unfortunately, under illusion, people do not know where real pleasure is to be found. Real pleasure exists eternally in the transcendental form of Kåñëa.

Perhaps you have seen pictures of Kåñëa, and if so, you have noticed that Kåñëa is always jolly. If you join His society, you will also become jolly. Have you ever seen pictures of Kåñëa working with a machine? Have you ever seen pictures of Kåñëa smoking? No, He is by nature full of pleasure, and if you unfold yourself in that way, you will also find pleasure. Pleasure cannot be found artificially.

änanda-cinmaya-rasa-pratibhävitäbhis
täbhir ya eva nija-rüpatayä kaläbhiù
goloka eva nivasaty akhilätma-bhüto
govindam ädi-puruñaà tam ahaà bhajämi

“I worship Govinda, the primeval Lord, residing in His own realm, Goloka, with Rädhä, resembling His own spiritual figure, the embodiment of the ecstatic potency possessed of the sixty-four artistic activities, in the company of Her confidantes (sakhés), embodiments of the extensions of Her bodily form, permeated and vitalized by His ever-blissful spiritual rasa.” (Brahma-saàhitä 5.37)

The word rasa means “taste,” or “mellow.” We enjoy sweets or candy because of their taste. Everyone is trying to enjoy some taste, and we want to enjoy sex because there is some taste there. That is called ädi taste. Material tastes are different because they are tasted and quickly finished. Material tastes last only a few minutes. You may take a piece of candy, taste it, and say, “Oh, that is very nice,” but you have to taste another in order to continue the enjoyment. Material taste is not unlimited, but real taste is without end. Spiritual taste cannot be forgotten; it goes on increasing. Änandämbudhi-vardhanam. Caitanya Mahäprabhu says, “This taste is always increasing.” Spiritual taste is like the ocean in the sense that it is very great. The Pacific Ocean is always tossing, but it is not increasing. By God’s order, the ocean does not extend beyond its limit, and if it extends, there is havoc. Lord Caitanya Mahäprabhu says that there is another ocean, an ocean of transcendental bliss, an ocean that is always increasing. Änandämbudhi-vardhanaà prati-padaà pürëämåtäsvädanaà/ sarvätma-snapanaà paraà vijayate çré-kåñëa-saìkértanam. By chanting Hare Kåñëa, our pleasure potency increases more and more.

One who has realized Çré Kåñëa is always living in Våndävana, Vaikuëöha. Although a devotee may seem to be living in some place far from Våndävana, he is always living in Våndävana, because he knows that Kåñëa is present everywhere, even within the atom. The Supreme Lord is bigger than the biggest and smaller than the smallest. Once we are fully realized and established in Kåñëa consciousness, we never lose sight of Kåñëa, and our bliss is always increasing. This is the true yoga system, bhakti-yoga, as expounded by Lord Çré Kåñëa Himself in Bhagavad-gétä.

PoP 2: Mastering the Mind and Senses

yaà sannyäsam iti prähur
yogaà taà viddhi päëòava
na hy asannyasta-saìkalpo
yogé bhavati kaçcana

“What is called renunciation is the same as yoga, or linking oneself with the Supreme, for no one can become a yogé unless he renounces the desire for sense gratification.” (Bg. 6.2)

This is the real purpose of the practice of yoga. The word yoga means “to join.” Although we are naturally part and parcel of the Supreme, in our conditioned state we are now separated. Because of our separation, we are reluctant to understand God and to speak of our relationship with Him and are even inclined to think of such discussion as a waste of time. In a church or in a Kåñëa consciousness temple, we speak of God, but people in general are not very interested. They think it is a waste of time, a kind of recreation in the name of spiritual advancement, and they believe that this time could be better used to earn money or enjoy themselves in a nightclub or restaurant.

Therefore, it is due to sense enjoyment that we are not attracted to God, and therefore it is said that those who are addicted to sense enjoyment cannot become yogés—that is, they are not eligible to participate in the yoga system. One cannot advance in any yoga system if he partakes in sense gratification and then sits down to try to meditate. This is just a colossal hoax. Such contradictory activity has no meaning. First of all, yoga means controlling the senses—yama-niyama. There are eight stages of yoga—yama, niyama, äsana, dhyäna, dhäraëä, präëäyäma, pratyähära, and samädhi.

In this Sixth Chapter, in which the Lord speaks of the säìkhya-yoga system, He states from the very beginning that one cannot become a yogé unless one renounces the desire for sense gratification. Therefore, if one indulges his senses, he cannot be accepted as a yogé. Yoga demands strict celibacy. In the yoga system, there is no sex life. If one indulges in sex, he cannot be a yogé. Many so-called yogés come from India to America and say, “Yes, you can do whatever you like. You can have as much sex as you like. Just meditate. I will give you some mantra, and you will give me some money.” This is all nonsense. According to the authoritative statements of Çré Kåñëa, one cannot become a yogé unless he renounces the desire for sense gratification. This is explicitly stated as the first condition for yoga practice.

ärurukñor muner yogaà
karma käraëam ucyate
yogärüòhasya tasyaiva
çamaù käraëam ucyate

“For one who is a neophyte in the eightfold yoga system, work is said to be the means; and for one who has already attained to yoga, cessation of all material activities is said to be the means.” (Bg. 6.3) According to this verse, there are those who are attempting to reach the perfectional stage and those who have already attained that stage. As long as one is not situated on the perfectional platform, he must engage in so many works. In the West, there are many yoga societies attempting to practice the äsana system, and therefore they practice sitting in different postures. That may help, but it is only a process by which one can attain the real platform. The real yoga system, in its perfectional stage, is far different from these bodily gymnastics.

It is important to understand, however, that from the beginning, a Kåñëa conscious person is situated on the platform of meditation because he is always thinking of Kåñëa. Being constantly engaged in the service of Kåñëa, he is considered to have ceased all material activities.

yadä hi nendriyärtheñu
na karmasv anuñajjate
sarva-saìkalpa-san nyäsé
yogärüòhas tadocyate