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#p#In India there are sacred places where #i#yogīs#/i# go to meditate in solitude, as prescribed in #i##i#Bhagavad-gītā#/i##/i#. Traditionally, #i#yoga#/i# cannot be executed in a public place, but insofar as #i#kīrtana—mantra-yoga#/i#, or the #i#yoga#/i# of chanting the Hare Kṛṣṇa #i#mantra#/i#: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare—is concerned, the more people present, the better. When Lord Caitanya Mahāprabhu was performing #i#kīrtana#/i# in India some five hundred years ago, He organized in each group sixteen persons to lead the chanting, and thousands of persons chanted with them. This participation in #i#kīrtana#/i#, in the public chanting of the names and glories of God, is very possible and is actually easy in this age; but as far as the meditational process of #i#yoga#/i# is concerned, that is very difficult. It is specifically stated in #i##i#Bhagavad-gītā#/i##/i# that to perform meditational #i#yoga#/i# one should go to a secluded and holy place. In other words, it is necessary to leave home. In this age of overpopulation it is not always possible to find a secluded place, but this is not necessary in #i#bhakti-yoga#/i#.
#$p#In the #i#bhakti-yoga#/i# system there are nine different processes: hearing, chanting, remembering, serving, worshiping the Deity in the temple, praying, carrying out orders, serving Kṛṣṇa as friend and sacrificing for Him. Out of these, #i#śravaṇaṁ kīrtanam#/i#, hearing and chanting, are considered the most important. At a public #i#kīrtana#/i# one person can chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, while a group listens, and at the end of the #i#mantra#/i#, the group can respond, and in this way there is a reciprocation of hearing and chanting. This can easily be performed in one's own home, with a small group of friends or with many people in a large public place. One may attempt to practice meditational #i#yoga#/i# in a large city or in a society, but one must understand that this is one's own concoction and is not the method recommended in #i##i#Bhagavad-gītā#/i##/i#.
#$p#The whole process of the #i#yoga#/i# system is to purify oneself. And what is this purification? Purification ensues upon the realization of one's actual identity. Purification is realizing that "I am pure spirit—I am not this matter." Due to material contact, we are identifying ourselves with matter, and we are thinking, "I am this body." But in order to perform real #i#yoga#/i# one must realize his constitutional position as being distinct from matter. The purpose of seeking out a secluded place and executing the meditational process is to come to this understanding. It is not possible to come to this understanding if one executes the process improperly. In any case, this is the consideration of Lord Caitanya Mahāprabhu:
#/p#
#dl##dd##i#harer nāma harer nāma#/i##/dd#
#dd##i#harer nāmaiva kevalam#/i##/dd#
#dd##i#kalau nāsty eva nāsty eva#/i##/dd#
#dd##i#nāsty eva gatir anyathā#/i##/dd##/dl#
#p#"In this age of quarrel and disagreement [Kali-yuga], there is no other way of spiritual realization but this chanting of the names. There is no other way, there is no other way, there is no other way."
#$p#It is generally thought, at least in the Western world, that the #i#yoga#/i# system involves meditating on the void. But the Vedic literatures do not recommend meditating on any void. Rather, the #i#Vedas#/i# maintain that #i#yoga#/i# means meditation on Viṣṇu, and this is also maintained in #i##i#Bhagavad-gītā#/i##/i#. In many #i#yoga#/i# societies we find that people sit cross-legged and very straight, then close their eyes to meditate, and so fifty percent of them go to sleep because when we close our eyes and have no subject matter for contemplation, we simply go to sleep. Of course this is not recommended by Śrī Kṛṣṇa in #i##i#Bhagavad-gītā#/i##/i#. One must sit very straight, and the eyes be only half-closed, gazing at the tip of one's nose. If one does not follow the instructions, the result will be sleep and nothing more. Sometimes, of course, meditation goes on when one is sleeping, but this is not the recommended process for the execution of #i#yoga#/i#. Thus to keep oneself awake Kṛṣṇa advises that one always keep the tip of the nose visible. In addition, one must be always undisturbed. If the mind is agitated, or if there is a great deal of activity going on, one will not be able to concentrate. In meditational #i#yoga#/i# one must also be devoid of fear. There is no question of fear when one enters spiritual life. And one must also be #i#brahmacārī#/i#, completely free from sex life. Nor can there be any demands on one meditating in this way. When there are no demands, and one executes this system properly, then he can control his mind. After one has met all the requirements for meditation, he must transfer his whole thought to Kṛṣṇa or Viṣṇu. It is not that one is to transfer his thought to vacancy. Thus Kṛṣṇa says that one absorbed in the meditational #i#yoga#/i# system is "always thinking of Me."
#$p#The #i#yogī#/i# obviously has to go #b#through#/b# a great #b#deal#/b# of difficulty to purify the #i#ātmā#/i# (mind, body and soul), but it is a fact that this can be done most effectively in this age simply by the chanting of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Why is this? Because this transcendental sound vibration is nondifferent from Him. When we chant His name with devotion, then Kṛṣṇa is with us, and when Kṛṣṇa is with us, then what is the possibility of remaining impure? Consequently, one absorbed in Kṛṣṇa consciousness, in chanting the names of Kṛṣṇa and serving Him always, receives the benefit of the highest form of #i#yoga#/i#. The advantage is that he doesn't have to take all the trouble of the meditational process. That is the beauty of Kṛṣṇa consciousness.
#$p#In #i#yoga#/i# it is necessary to control all of the senses, and when all the senses are controlled, the mind must be engaged in thinking of Viṣṇu. One becomes peaceful after thus conquering material life.
#/p#
#dl##dd##i#jitātmanaḥ praśāntasya#/i##/dd#
#dd##i#paramātmā samāhitaḥ#/i##/dd#
#dd##i#śītoṣṇa-sukha-duḥkheṣu#/i##/dd#
#dd##i#tathā mānāpamānayoḥ#/i##/dd##/dl#
#p#"For one who has conquered the mind, the Supersoul is already reached, for he has attained tranquility." (Bg. 6.7) This material world has been likened to a great forest fire. As in the forest, fire may automatically take place, so in this material world, although we may try to live peacefully, there is always a great conflagration. It is not possible to live in peace anywhere in the material world. But for one who is transcendentally situated-either by the meditational #i#yoga#/i# system or by the empirical philosophical method, or by #i#bhakti-yoga#/i#—peace is possible. All forms of #i#yoga#/i# are meant for transcendental life, but the method of chanting is especially effective in this age. #i#Kīrtana#/i# may go on for hours, and one may not feel tired, but it is difficult to sit in lotus position perfectly still for more than a few minutes. Yet regardless of the process, once the fire of material life is extinguished, one does not simply experience what is called the impersonal void. Rather, as Kṛṣṇa tells Arjuna, one enters into the supreme abode.
#/p#
#dl##dd##i#yuñjann evaṁ sadātmānaṁ#/i##/dd#
#dd##i#yogī niyata-mānasaḥ#/i##/dd#
#dd##i#śāntiṁ nirvāṇa-paramāṁ#/i##/dd#
#dd##i#mat-saṁsthām adhigacchati#/i##/dd##/dl#
#p#"By meditating in this manner, always controlling the body, mind and activities, the mystic transcendentalist attains to peace, the supreme #i#nirvāṇa#/i# which abides in Me." (Bg. 6.15) Kṛṣṇa's abode is not void. It is like an establishment, and in an establishment there is a variety of engagements. The successful #i#yogī#/i# actually attains to the Kingdom of God where there is spiritual variegatedness. The #i#yoga#/i# processes are simply ways to elevate oneself to enter into that abode. Actually we belong to that abode, but, being forgetful, we are put in this material world. Just as a madman becomes crazy and is put into a lunatic asylum, so we, losing sight of our spiritual identity, become crazy and are put into this material world. Thus the material world is a sort of lunatic asylum, and we can easily notice that nothing is done very sanely here. Our real business is to get out and enter into the Kingdom of God. In #i##i#Bhagavad-gītā#/i##/i# Kṛṣṇa gives information of this kingdom and also gives instructions about His position and our position—of what He is and what we are. All the information necessary is set forth in #i##i#Bhagavad-gītā#/i##/i#, and a sane man will take advantage of this knowledge.
#/p#
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#div class="text"#
#p#In India there are sacred places where #i#yogīs#/i# go to meditate in solitude, as prescribed in #i#Bhagavad-gītā#/i#. Traditionally, #i#yoga#/i# cannot be executed in a public place, but insofar as #i#kīrtana-mantra-yoga#/i#, or the #i#yoga#/i# of chanting the Hare Kṛṣṇa #i#mantra#/i#: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare - is concerned, the more people present, the better. When Lord Caitanya Mahāprabhu was performing #i#kīrtana#/i# in India some five hundred years ago, He organized in each group sixteen people to lead the chanting, and thousands of people chanted with them. This participation in #i#kīrtana#/i#, in the public chanting of the names and glories of God, is very possible and is actually easy in this age; but as far as the meditational process of #i#yoga#/i# is concerned, that is very difficult. It is specifically stated in #i#Bhagavad-gītā#/i# that to perform meditational #i#yoga#/i# one should go to a secluded and holy place. In other words, it is necessary to leave home. In this age of overpopulation it is not always possible to find a secluded place, but this is not necessary in #i#bhakti-yoga#/i#.
#$p#In the #i#bhakti-yoga#/i# system there are nine different processes: hearing, chanting, remembering, serving, worshiping the Deity in the temple, praying, carrying out orders, serving Kṛṣṇa as a friend and sacrificing for Him. Out of these, #i#śravaṇaṁ kīrtanam#/i# (SB 7.5.23), hearing and chanting, are considered the most important. At a public #i#kīrtana#/i# one person can chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, while a group listens, and at the end of the #i#mantra#/i#, the group can respond, and in this way there is a reciprocation of hearing and chanting. This can easily be performed in one's own home, with a small group of friends or with many people in a large public place. One may attempt to practice meditational #i#yoga#/i# in a large city or in a society, but one must understand that this is one's own concoction and is not the method recommended in #i#Bhagavad-gītā#/i#.
#$p#The whole process of the #i#yoga#/i# system is to purify oneself. And what is this purification? Purification ensues upon the realization of one's actual identity. Purification is realizing that "I am pure spirit - I am not this matter." Due to material contact, we are identifying ourselves with matter, and we are thinking, "I am this body." But in order to perform real #i#yoga#/i# one must realize his constitutional position as being distinct from matter. The purpose of seeking out a secluded place and executing the meditational process is to come to this understanding. It is not possible to come to this understanding if one executes the process improperly. In any case, this is the consideration of Lord Caitanya Mahāprabhu (CC #i#Adi#/i# 17.21):
#/p#
#dl##dd##i#harer nāma harer nāma#/i##/dd#
#dd##i#harer nāmaiva kevalam#/i##/dd#
#dd##i#kalau nāsty eva nāsty eva#/i##/dd#
#dd##i#nāsty eva gatir anyathā#/i##/dd##/dl#
#p#"In this age of quarrel and disagreement (Kali-yuga), there is no other way of spiritual realization but this chanting of the names. There is no other way, there is no other way, there is no other way."
#$p#It is generally thought, at least in the Western world, that the #i#yoga#/i# system involves meditating on the void. But the Vedic literatures do not recommend meditating on any void. Rather, the #i#Vedas#/i# maintain that #i#yoga#/i# means meditation on Viṣṇu, and this is also maintained in #i#Bhagavad-gītā#/i#. In many #i#yoga#/i# societies we find that people sit cross-legged and very straight, then close their eyes to meditate, and so fifty percent of them go to sleep, because when we close our eyes and have no subject matter for contemplation, we simply go to sleep. Of course, this is not recommended by Śrī Kṛṣṇa in #i#Bhagavad-gītā#/i#. One must sit very straight, and the eyes be only half-closed, gazing at the tip of one's nose. If one does not follow the instructions, the result will be sleep and nothing more. Sometimes, of course, meditation goes on when one is sleeping, but this is not the recommended process for the execution of #i#yoga#/i#. Thus, to keep oneself awake Kṛṣṇa advises that one always keep the tip of the nose visible. In addition, one must be always undisturbed. If the mind is agitated or if there is a great deal of activity going on, one will not be able to concentrate. In meditational #i#yoga#/i# one must also be devoid of fear. There is no question of fear when one enters spiritual life. And one must also be #i#brahmacārī#/i#, completely free from sex life. Nor can there be any demands on one meditating in this way. When there are no demands, and one executes this system properly, then he can control his mind. After one has met all the requirements for meditation, he must transfer his whole thought to Kṛṣṇa, or Viṣṇu. It is not that one is to transfer his thought to vacancy. Thus Kṛṣṇa says that one absorbed in the meditational #i#yoga#/i# system is "always thinking of Me."
#$p#The #i#yogī#/i# obviously has to go through a great deal of difficulty to purify the #i#ātmā#/i# (mind, body and soul), but it is a fact that this can be done most effectively in this age simply by the chanting of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Why is this? Because this transcendental sound vibration is nondifferent from Kṛṣṇa. When we chant His name with devotion, then Kṛṣṇa is with us, and when Kṛṣṇa is with us, then what is the possibility of remaining impure? Consequently, one absorbed in Kṛṣṇa consciousness, in chanting the names of Kṛṣṇa and serving Him always, receives the benefit of the highest form of #i#yoga#/i#. The advantage is that he doesn't have to take all the trouble of the meditational process. That is the beauty of Kṛṣṇa consciousness.
#$p#In #i#yoga#/i# it is necessary to control all of the senses, and when all the senses are controlled, the mind must be engaged in thinking of Viṣṇu. One becomes peaceful after thus conquering material life (BG 6.7):
#/p#
#dl##dd##i#jitātmanaḥ praśāntasya#/i##/dd#
#dd##i#paramātmā samāhitaḥ#/i##/dd##/dl#
#p#"for one who has conquered the mind, the Supersoul is already reached, for he has attained tranquillity."
#$p#This material world has been likened to a great forest fire. As in the forest, fire may automatically take place, so in this material world, although we may try to live peacefully, there is always a great conflagration. It is not possible to live in peace anywhere in the material world. But for one who is transcendentally situated - either by the meditational #i#yoga#/i# system or by the empirical philosophical method or by #i#bhakti-yoga#/i# - peace is possible. All forms of #i#yoga#/i# are meant for transcendental life, but the method of chanting is especially effective in this age. #i#Kīrtana#/i# may go on for hours, and one may not feel tired, but it is difficult to sit in lotus position perfectly still for more than a few minutes. Yet regardless of the process, once the fire of material life is extinguished, one does not simply experience what is called impersonal void. Rather, as Kṛṣṇa tells Arjuna, one enters into the supreme abode (BG 6.15):
#/p#
#dl##dd##i#yuñjann evaṁ sadātmānaṁ#/i##/dd#
#dd##i#yogī niyata-mānasaḥ#/i##/dd#
#dd##i#śāntiṁ nirvāṇa-paramāṁ#/i##/dd#
#dd##i#mat-saṁsthām adhigacchati#/i##/dd##/dl#
#p#"By meditating in this manner, always controlling the body, mind and activities, the mystic transcendentalist attains to the kingdom of God through cessation of material existence."
#$p#Kṛṣṇa's abode is not void. It is like an establishment, and in an establishment there is a variety of engagements. The successful #i#yogī#/i# actually attains to the kingdom of God, where there is spiritual variegatedness. The #i#yoga#/i# processes are simply ways to elevate oneself to enter into that abode. Actually we belong to that abode, but being forgetful, we are put in this material world. Just as a madman becomes crazy and is put into a lunatic asylum, so we, losing sight of our spiritual identity, become crazy and are put into this material world. Thus the material world is a sort of lunatic asylum, and we can easily notice that nothing is done very sanely here. Our real business is to get out and enter into the kingdom of God. In #i#Bhagavad-gītā#/i# Kṛṣṇa gives information of this kingdom and also gives instructions about His position and our position - of what He is and what we are. All the information necessary is set forth in #i#Bhagavad-gītā#/i#, and a sane man will take advantage of this knowledge.
#/p#
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