Bhagavad-gita As It Is - Macmillan 1972 Edition -- Prabhupada Books (51 page)

PURPORT

Self-realization means knowing one's constitutional position in relationship to the Supreme. The individual soul is part and parcel of the Supreme, and his position is to render transcendental service to the Lord. This transcendental contact with the Supreme is called
brahma-saṁsparśa.

Bg 6.29

TEXT 29

TEXT

sarva-bhūta-stham ātmānaṁ

sarva-bhūtāni cātmani

īkṣate yoga-yuktātmā

sarvatra sama-darśanaḥ

SYNONYMS

sarva-bhūta-stham-
situated in all beings;
ātmānam-
the Supersoul;
sarva-
all;
bhūtāni-
entities;
ca-
also;
ātmani-
in the Self;
īkṣate-
does see;
yoga-yukta-ātmā-
one who is dovetailed in Kṛṣṇa consciousness;
sarvatra-
everywhere;
sama-darśanaḥ-
seeing equally.

TRANSLATION

A true yogī observes Me in all beings, and also sees every being in Me. Indeed, the self-realized man sees Me everywhere.

PURPORT

A Kṛṣṇa conscious
yogī
is the perfect seer because he sees Kṛṣṇa, the Supreme, situated in everyone's heart as Supersoul (Paramātmā).
Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati.
The Lord in His Paramātmā feature is situated within both the heart of the dog and that of a
brāhmaṇa.
The perfect
yogī
knows that the Lord is eternally transcendental and is not materially affected by His presence in either a dog or a
brāhmaṇa.
That is the supreme neutrality of the Lord. The individual soul is also situated in the individual heart, but he is not present in all hearts. That is the distinction between the individual soul and the Supersoul. One who is not factually in the practice of
yoga
cannot see so clearly. A Kṛṣṇa conscious person can see Kṛṣṇa in the heart of both the believer and nonbeliever. In the
smṛti
this is confirmed as follows:
ātatatvāc ca mātṛtvād ātmā hi paramo hariḥ.

The Lord, being the source of all beings, is like the mother and the maintainer. As the mother is neutral to all different kinds of children, the Supreme Father (or Mother) is also. Consequently the Supersoul is always in every living being. Outwardly, also, every living being is situated in the energy of the Lord. As will be explained in the Seventh Chapter, the Lord has, primarily, two energies-the spiritual (or superior) and the material (or inferior). The living entity, although part of the superior energy, is conditioned by the inferior energy; the living entity is always in the Lord's energy. Every living entity is situated in Him in one way or another. The
yogī
sees equally because he sees that all living entities, although in different situations according to the results of fruitive work, in all circumstances remain the servants of God. While in the material energy, the living entity serves the material senses; and while in spiritual energy, he serves the Supreme Lord directly. In either case the living entity is the servant of God. This vision of equality is perfect in a person in Kṛṣṇa consciousness.

Bg 6.30

TEXT 30

TEXT

yo māṁ paśyati sarvatra

sarvaṁ ca mayi paśyati

tasyāhaṁ na praṇaśyāmi

sa ca me na praṇaśyati

SYNONYMS

yaḥ-
whoever;
mām-
Me;
paśyati-
sees;
sarvatra-
everywhere;
sarvam-
everything;
ca-
and;
mayi-
in Me;
paśyati-
he sees;
tasya-
his;
aham-
I;
na
-not;
praṇaśyāmi-
am lost;
saḥ-
he;
ca-
also;
me-
to Me;
na-
nor;
praṇaśyati-
is lost.

TRANSLATION

For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me.

PURPORT

A person in Kṛṣṇa consciousness certainly sees Lord Kṛṣṇa everywhere, and he sees everything in Kṛṣṇa. Such a person may appear to see all separate manifestations of the material nature, but in each and every instance he is conscious of Kṛṣṇa, knowing that everything is the manifestation of Kṛṣṇa's energy. Nothing can exist without Kṛṣṇa, and Kṛṣṇa is the Lord of everything-this is the basic principle of Kṛṣṇa consciousness.

Kṛṣṇa consciousness is the development of love of Kṛṣṇa-a position transcendental even to material liberation. It is the stage beyond self-realization at which the devotee becomes one with Kṛṣṇa in the sense that Kṛṣṇa becomes everything for the devotee, and the devotee becomes full in loving Kṛṣṇa. An intimate relationship between the Lord and the devotee then exists. In that stage, the living entity attains his immortality. Nor is the Personality of Godhead ever out of the sight of the devotee. To merge in Kṛṣṇa is spiritual annihilation. A devotee takes no such risk. It is stated in the
Brahma-saṁhitā:

premāñjana-cchurita-bhakti-vilocanena
santaḥ sadaiva hṛdayeṣu vilokayanti
yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship the primeval Lord, Govinda, who is always seen by the devotee whose eyes are anointed with the pulp of love. He is seen in His eternal form of Śyāmasundara situated within the heart of the devotee." (Bs. 5.38)

At this stage, Lord Kṛṣṇa never disappears from the sight of the devotee, nor does the devotee ever lose sight of the Lord. In the case of a
yogī
who sees the Lord as Paramātmā within the heart, the same applies. Such a
yogī
turns into a pure devotee and cannot bear to live for a moment with out seeing the Lord within himself.

Bg 6.31

TEXT 31

TEXT

sarva-bhūta-sthitaṁ yo māṁ

bhajaty ekatvam āsthitaḥ

sarvathā vartamāno 'pi

sa yogī mayi vartate

SYNONYMS

sarva-bhūta-sthitam-
situated in everyone's heart;
yaḥ-
he who;
mām-
unto Me;
bhajati-
serves in devotional service;
ekatvam-
oneness;
āsthitaḥ
-thus situated;
sarvathā-
in all respects;
vartamānaḥ-
being situated;
api-
in spite of;
saḥ-
he;
yogī
-transcendentalist;
mayi-
unto Me;
vartate-
remains.

TRANSLATION

The yogī who knows that I and the Supersoul within all creatures are one worships Me and remains always in Me in all circumstances.

PURPORT

A
yogī
who is practicing meditation on the Supersoul sees within himself the plenary portion of Kṛṣṇa as Viṣṇu-with four hands, holding conchshell, wheel, club and lotus flower. The
yogī
should know that Viṣṇu is not different from Kṛṣṇa. Kṛṣṇa in this form of Supersoul is situated in everyone's heart. Furthermore, there is no difference between the innumerable Supersouls present in the innumerable hearts of living entities. Nor is there a difference between a Kṛṣṇa conscious person always engaged in the transcendental loving service of Kṛṣṇa and a perfect
yogī
engaged in meditation on the Supersoul. The
yogī
in Kṛṣṇa consciousness-even though he may be engaged in various activities while in material existence-remains always situated in Kṛṣṇa. This is confirmed in the
Bhakti-rasāmṛta-sindhu
of Śrīla Rūpa Gosvāmī:
nikhileṣu avasthāsu jīvanmukta sa ucyate.
A devotee of the Lord, always acting in Kṛṣṇa consciousness, is automatically liberated. In the
Nārada-pañcarātra
this is confirmed in this way:

dik-kālādy-anavacchinne kṛṣṇe ceto vidhāya ca
tanmayo bhavati kṣipraṁ jīvo brahmaṇi yojayet.

"By concentrating one's attention on the transcendental form of Kṛṣṇa, who is all-pervading and beyond time and space, one becomes absorbed in thinking of Kṛṣṇa and then attains the happy state of transcendental association with Him."

Kṛṣṇa consciousness is the highest stage of trance in
yoga
practice. This very understanding that Kṛṣṇa is present as Paramātmā in everyone's heart makes the
yogī
faultless. The
Vedas
confirm this inconceivable potency of the Lord as follows:

eko 'pi san bahudhā yo 'vabhāti
aiśvaryād rūpam ekaṁ ca sūryavad bahudheyate.

"Viṣṇu is one, and yet He is certainly all-pervading. By His inconceivable potency, in spite of His one form, He is present everywhere. As the sun, He appears in many places at once."

Bg 6.32

TEXT 32

TEXT

ātmaupamyena sarvatra

samaṁ paśyati yo 'rjuna

sukhaṁ vā yadi vā duḥkhaṁ

sa yogī paramo mataḥ

SYNONYMS

ātma-
self;
aupamyena-
by comparison;
sarvatra-
everywhere;
samam-
equality;
paśyati-
sees;
yaḥ-
he who;
arjuna
-O Arjuna;
sukham-
happiness;
vā
-or;
yadi-
if;
vā
-
or; duḥkham-
distress;
saḥ-
such;
yogī
-transcendentalist;
paramaḥ-
perfect;
mataḥ-
considered.

TRANSLATION

He is a perfect yogī who, by comparison to his own self, sees the true equality of all beings, both in their happiness and distress, O Arjuna!

PURPORT

One who is Kṛṣṇa conscious is a perfect
yogī
; he is aware of everyone's happiness and distress by dint of his own personal experience. The cause of the distress of a living entity is forgetfulness of his relationship with God. And the cause of happiness is knowing Kṛṣṇa to be the supreme enjoyer of all the activities of the human being. Kṛṣṇa is the proprietor of all lands and planets. The perfect
yogī
is the sincerest friend of all living entities. He knows that the living being who is conditioned by the modes of material nature is subjected to the threefold material miseries due to forgetfulness of his relationship with Kṛṣṇa. Because one in Kṛṣṇa consciousness is happy, he tries to distribute the knowledge of Kṛṣṇa everywhere. Since the perfect
yogī
tries to broadcast the importance of becoming Kṛṣṇa conscious, he is the best philanthropist in the world, and he is the dearest servitor of the Lord.
Na tasmāt kaścid me priyakṛt tamaḥ.
In other words, a devotee of the Lord always looks to the welfare of all living entities, and in this way he is factually the friend of everyone. He is the best
yogī
because he does not desire perfection in
yoga
for his personal benefit, but tries for others also. He does not envy his fellow living entities. Here is a contrast between a pure devotee of the Lord and a
yogī
interested only in his personal elevation. The
yogī
who has withdrawn to a secluded place in order to meditate perfectly may not be as perfect as a devotee who is trying his best to turn every man toward Kṛṣṇa consciousness.

Bg 6.33

TEXT 33

TEXT

arjuna uvāca

yo 'yaṁ yogas tvayā proktaḥ

sāmyena madhusūdana

etasyāhaṁ na paśyāmi

cañcalatvāt sthitiṁ sthirām

SYNONYMS

arjunaḥ uvāca-
Arjuna said;
yaḥ-
the system;
ayam-
this;
yogaḥ-
mysticism;
tvayā-
by You;
proktaḥ-
described;
sāmyena
-generally;
madhusūdana-
O killer of the demon Madhu;
etasya
-of this;
aham
-I;
na
-do not;
paśyāmi-
see;
cañcalatvāt-
due to being restless;
sthitim-
situation;
sthirām-
stable.

TRANSLATION

Arjuna said: O Madhusūdana, the system of yoga which you have summarized appears impractical and unendurable to me, for the mind is restless and unsteady.

PURPORT

The system of mysticism described by Lord Kṛṣṇa to Arjuna beginning with the words
śucau deśe
and ending with
yogī paramaḥ
is here being rejected by Arjuna out of a feeling of inability. It is not possible for an ordinary man to leave home and go to a secluded place in the mountains or jungles to practice
yoga
in this age of Kali. The present age is characterized by a bitter struggle for a life of short duration. People are not serious about self-realization even by simple, practical means, and what to speak of this difficult
yoga
system, which regulates the mode of living, the manner of sitting, selection of place, and detachment of the mind from material engagements. As a practical man, Arjuna thought it was impossible to follow this system of
yoga,
even though he was favorably endowed in many ways. He belonged to the royal family and was highly elevated in terms of numerous qualities; he was a great warrior, he had great longevity, and, above all, he was the most intimate friend of Lord Kṛṣṇa, the Supreme Personality of Godhead. Five thousand years ago, Arjuna had much better facilities then we do now, yet he refused to accept this system of
yoga.
In fact, we do not find any record in history of his practicing it at any time. Therefore this system must be considered generally impossible in this age of Kali. Of course it may be possible for some very few, rare men, but for the people in general it is an impossible proposal. If this were so five thousand years ago, then what of the present day? Those who are imitating this
yoga
system in different so-called schools and societies, although complacent, are certainly wasting their time. They are completely in ignorance of the desired goal.