BG 6 (1968)
A.C. Bhaktivedanta Swami Prabhupada
VI
SAMKHYA YOGA
1: THE BLESSED LORD SAID : 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.
PURPORT
IN THIS CHAPTER the Lord explains that the process of the eightfold Yoga system is a means to control the mind and the senses. However, this is very difficult for people in general to perform, especially in this Age of Kali. Although the eightfold Yoga system is recommended in this chapter, the Lord emphasizes that the process of Karmayoga, or acting in Krishna consciousness, is better. Everyone acts in this world to maintain his family and their paraphernalia; but no one is working without some self-interest, some personal gratification, be it concentrated or extended. The criterion of perfection is to act in Krishna consciousness, and not with a view to enjoying the fruits of work. To act in Krishna consciousness is the duty of every living entity, because we are constitutionally parts and parcels of the Supreme. The parts of the body work for the satisfaction of the whole body. The limbs of the body do not act for self-satisfaction, but for the satisfaction of the complete whole. Similarly, the living entity, acting for satisfaction of the Supreme Whole and not for personal satisfaction, is the perfect Sannyasi, the perfect yogi.
The Sannyasins sometimes artificially think that they have become liberated from all material duties, and therefore they cease to perform Agnihotra Yajnas (fire sacrifices), but actually they are self-interested, because their goal is to become one with the impersonal Brahman. Such a desire is greater than any material desire, but it is not without self-interest. Similarly, the mystic yogi who practices the Yoga system with half-open eyes, ceasing all material activities, desires some satisfaction for his personal self. But a person acting in Krishna consciousness works for the satisfaction of the Whole, without self-interest. A Krishna conscious person has no desire for self-satisfaction. His criterion of success is the satisfaction of Krishna, and thus he is the perfect Sannyasi, or perfect yogi. Lord Chaitanya, the highest perfectional symbol in Krishna consciousness, prays in this way: "O Almighty Lord, I have no desire to accumulate wealth, nor to enjoy beautiful women; neither do I want any number of followers. What I want only is the causeless mercy of Your devotional service in my life, birth after birth."
2: What is called renunciation is the same as Yoga, or linking oneself with the Supreme; for no one can become a yogi unless he renounces the desire for sense gratification.
3: 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.
4: A person is said to have attained to Yoga when, having renounced all material desires, he neither acts for sense gratification nor engages in fruitive activities.
PURPORT
WHEN A PERSON is fully engaged in the transcendenta1 loving service of the Lord, he is pleased in himself, and thus he is no longer engaged in sense gratification or in fruitive activities. Otherwise, one must be engaged in sense gratification, since one cannot live without engagement. Without Krishna consciousness, one must be always seeking self-centered or extended selfish activities. But a Krishna conscious person can do everything for the satisfaction of Krishna, and thereby be perfectly detached from sense gratification. One who has no such realization must mechanically try to escape material desires, before being elevated to the top rung of the Yoga ladder.
5: A man must elevate himself by his own mind, not degrade himself. The mind is the friend of the conditioned soul, and his enemy as well.
PURPORT
THE SANSKRIT WORD Atma (self) denotes body, mind, and soul—depending upon different circumstances. In the Yoga system, the mind and the conditioned soul are especially important. Since the mind is the central point of Yoga practice, Atma here refers to the mind. The purpose of the Yoga system is to control the mind and to draw it away from attachment to sense objects. It is stressed herewith that the mind must be so trained that it can deliver the conditioned soul from the mire of nescience. In material existence one is subjected to the influence of the mind and the senses. In fact, the pure soul is entangled in the material world because of the mind's ego, which desires to lord it over material Nature. Therefore, the mind should be trained so that it will not be attracted by the glitter of material Nature, and in this way the conditioned soul may be saved. One should not degrade oneself by attraction to sense objects. The more one is attracted by sense objects, the more one becomes entangled in material existence. The best way to disentangle oneself is always to engage the mind in Krishna's service. The Sanskrit word Hi in this verse is used for emphasizing this point, i.e., that one must do this. It is also said: "For man, mind is the cause of bondage and mind is the cause of liberation. Mind absorbed in sense objects is the cause of bondage, and mind detached from the sense objects is the cause of liberation." Therefore, the mind which is always engaged in Krishna consciousness is the cause of supreme liberation.
6: For he who has conquered his mind, it is the best of friends; but for one who has failed to do so, his very mind will be the greatest enemy.
7: For one who has conquered the mind, the Supersoul is already reached, for he has attained tranquillity. To such a man happiness and distress, heat and cold, honor and dishonor are all the same.
8: A person is said to be established in self-realization and is called a yogi (or mystic) when he is fully satisfied by virtue of acquired knowledge and realization. Such a person is situated in transcendence and is self-controlled. He sees everything—whether it be pebbles, stones, or gold—as the same.
PURPORT
BOOK KNOWLEDGE without realization of the Supreme Truth is useless. This is said as follows in The Padmapuranam: "No one can understand the transcendental nature of the Name, Form, Quality, and Pastimes of Sri Krishna through his materially contaminated senses. Only when one becomes spiritually saturated by transcendental service to the Lord, are the transcendental Name, Form, Quality, and Pastimes of the Lord revealed to him."
This Bhagavad Gita is the science of Krishna consciousness. Nobody can become Krishna conscious simply by mundane scholarship. One must be fortunate enough to associate with a person who is in pure consciousness. A Krishna conscious person has realized knowledge, by the Grace of Krishna, because he is satisfied with pure devotional service. By realized knowledge, one becomes perfect. By such perfect knowledge one can remain steady in his convictions; but by academic knowledge one is easily deluded and is confused by apparent contradictions. It is the realized soul who is actually self-controlled, because he is surrendered to Krishna. He is transcendental because he has nothing to do with mundane scholarship.
9: A person is said to be still further advanced when he regards all—the honest well-wisher, friends and enemies, the envious, the pious, the sinner, and those who are indifferent and impartial—with an equal mind.
10: A transcendentalist should always try to concentrate his mind on the Supreme Self; he should live alone in a secluded place, and should always carefully control his mind. He should be free from desires and possessiveness.
11-12: To practice Yoga, one should go to a secluded place and should lay kusa-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 yogi should then sit on it very firmly and should practice Yoga by controlling the mind and the senses, purifying the heart and fixing the mind on one point.
PURPORT
"SACRED PLACE" refers to places of pilgrimage. In India the yogis, the transcendentalists or the devotees all leave home and reside in sacred places such as Prayag, Mathura, Vrindaban, Hrishikesha, Hardwar, and practice Yoga there. A sacred place is where the sacred rivers like the Yamuna and the Ganges flow. Any bank on the rivers Ganges or Yamuna is naturally sacred. One should select a place which is secluded and undisturbed. The so-called Yoga societies in big cities may be successful in earning material benefit, but they are not at all suitable for the actual practice of Yoga. One who is not self-controlled and whose mind is not undisturbed cannot practice meditation. Therefore, in The Brihad Naradiya Puranam it is said that in the Kali Yuga (the present Yuga or Age), when people in general are short-living, slow in spiritual realization, and always disturbed by various anxieties, the best means of spiritual realization is to chant the holy Name of the Lord. "In this age of quarrel and hypocrisy the only means of deliverance is to chant the holy Name of the the Lord. There is no other way to success."
13-14: 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.
15: By meditating in this manner, always controlling the body, mind, and activities, the mystic transcendentalist attains to peace, the supreme nirvana which abides in Me.
PURPORT
THE ULTIMATE GOAL in practicing Yoga is now clearly explained. Yoga practice is not meant for attaining any kind of material facility. It is to enable the cessation of all material existence. One who seeks an improvement in health or aspires after material perfection is no yogi, according to The Bhagavad Gita. Cessation of material existence does not mean entering into an existence of void, which is only a myth. There is no void anywhere within the creation of the Lord. Rather, the cessation of material existence enables one to enter into the spiritual sky, the Abode of the Lord. The Abode of the Lord is also clearly described in The Bhagavad Gita as that place where there is no need of sun or moon, nor of electricity. All the planets in the spiritual Kingdom are self-illuminated like the sun in the material sky. The Kingdom of God is everywhere, but the spiritual sky and the planets thereof are called Paramdhama, or superior abodes.
A consummate yogi, who is perfect in understanding Lord Krishna as is clearly stated herein by the Lord Himself, can attain real peace, and can ultimately reach His Supreme Abode, the Krishnaloka known as Goloka Vrindaban. In The Brahma Samhita it is clearly stated that the Lord, although He resides always in His Abode called Goloka, is the all-pervading Brahman and the localized Paramatma as well, through His superior spiritual energies. Nobody can reach the spiritual sky or enter into the eternal Abode of the Lord without the proper understanding of Krishna and His plenary expansion Vishnu. Therefore, a person working in Krishna consciousness is the perfect yogi, because his mind is always absorbed in Krishna's activities. In the Vedas also we learn: "One can overcome the path of birth and death only by understanding the Supreme Personality of Godhead." In other words, perfection of the Yoga system is the attainment of freedom from material existence, and not some magical jugglery or gymnastic feats to befool innocent people.
16: There is no possibility of one's becoming a yogi, O Arjuna, if one eats too much, or eats too little, sleeps too much, or does not sleep enough.
17: He who is regulated in his habits of eating, sleeping, working, and recreation can mitigate all material pains by practicing the Yoga system.
18: When the yogi, 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.
19: As a lamp in a windless place does not waver, so the transcendentalist, whose mind has been controlled, remains always steady in his meditation on the transcendent Self.
20-23: The state of perfection is called trance, or Samadhi, 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 the greatest difficulty. This, indeed, is actual freedom from all miseries arising from material contact. This Yoga is to be practiced with determination and an undaunted heart.
24: One should engage oneself in the practice of Yoga with undeviating determination and faith. One should abandon, without exception, all material desires born of ego, and thus control all the senses on all sides by the mind.
PURPORT
THE YOGA PRACTITIONER should be determined, and should patiently prosecute the practice without deviation. One should be sure of success at the end, and pursue this course with great perseverance, not becoming discouraged if there is any delay in the attainment of success. Success is sure for the rigid practitioner. Regarding Bhaktiyoga, Rupa Goswami says: "The process of Bhaktiyoga can be executed successfully with full-hearted enthusiasm, perseverance, and determination, by following the prescribed duties in the association of devotees and by engaging completely in activities of goodness."
As for determination, one should follow the example of the sparrow who lost her eggs in the waves of the ocean: A sparrow laid her eggs on the shore of the ocean, but the big ocean carried them away on its waves. The sparrow became very upset and asked the ocean to return her eggs. The ocean did not even consider her appeal, and so she decided to dry up the ocean. She began to pick out the water in her small beak, and everyone laughed at her for her impossible determination. The news of her activity spread, and at last Garuda, the gigantic bird carrier of Lord Vishnu, heard it. He became compassionate toward his small sister bird, and so he came to see the small sparrow, and He promised His help. Thus Garuda at once asked the ocean to return her eggs, lest He Himself take up the work of the sparrow. The ocean was frightened at this, and returned the eggs. Thus the sparrow became happy by the grace of Garuda.
Similarly, the practice of Yoga, especially Bhaktiyoga in Krishna consciousness, may appear to be a very difficult job. But if anyone follows the principles with great determination the Lord will surely help, for God helps those who help themselves.
25: Gradually, step by step, with full conviction, one should become situated in trance by means of intelligence, and thus the mind should be fixed on the Self alone and should think of nothing else.
26: From whatever and wherever the mind wanders due to its flickering and unsteady nature, one must certainly withdraw it and bring it back under the control of the Self.
PURPORT
THE NATURE OF THE MIND is flickering and unsteady. But a self-realized yogi has to control the mind; the mind should not control him. One who controls the mind (and therefore the senses as well) is called Goswami, or Swami, and one who is controlled by the mind is called Godasa, or the servant of the senses. A Goswami knows the standard of sense happiness. In transcendental sense happiness the senses are engaged in the service of Hrishikesha, the Supreme Owner of the senses, Krishna. Serving Krishna with purified senses is called Krishna consciousness. That is the way of bringing the senses under full control. What is more, that is the highest perfection of Yoga practice.
27: The yogi whose mind is fixed on Me verily attains the highest happiness. By virtue of his identity with Brahman, he is liberated; his mind is peaceful, his passions are quieted, and he is freed from sin.
28: Steady in the Self, being freed from all material contamination, the yogi achieves the highest perfectional stage of happiness in touch with the Supreme Consciousness.
29: A true yogi observes Me in all beings, and also sees every being in Me. Indeed, the self-realized man sees Me everywhere.
30: 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 KRISHNA consciousness certainly sees Lord Krishna everywhere and he sees everything in Krishna. Such a person may appear to see all separate manifestations of the material Nature, but in each and every instance he is conscious of Krishna, knowing that everything is the manifestation of Krishna's energy. Nothing can exist without Krishna, and Krishna is the Lord of everything—this is the basic principle of Krishna consciousness. Krishna consciousness is the development of Love of Krishna—a position transcendental even to material liberation. It is the stage after self-realization, at which the devotee becomes one with Krishna in the sense that Krishna becomes everything for the devotee; and the devotee becomes full in loving Krishna. An intimate relationship between the Lord and the devotee then exists. In that stage, there is no chance that the living entity will be annihilated. Nor is the Personality of Godhead ever out of the sight of the devotee. To merge in Krishna is spiritual annihilation. A devotee takes no such risk. It is stated in The Brahma Samhita: "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 Syamasundar, situated within the heart of the devotee."
At this stage Lord Krishna never disappears from the sight of the devotee nor does the devotee ever lose sight of the Lord. In the case of a yogi who sees the Lord as Paramatma within the heart, the same applies. Such a yogi turns into a pure devotee and cannot bear to live for a moment without seeing the Lord within himself.
31: The yogi who knows that I and the Supersoul within all creatures are one, worships Me and remains always in Me in all circumstances.
PURPORT
A YOGI WHO IS practicing meditation on the Supersoul within himself sees this plenary portion of Krishna as Vishnu—with four hands, holding conchshell, wheel, club, and lotus flower. The yogi should know that Vishnu is not different from Krishna. Krishna 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 Krishna conscious person always engaged in the transcendental loving service of Krishna and a perfect yogi engaged in meditation on the Supersoul. The yogi in Krishna consciousness—even though he may be engaged in various activities while in material existence—remains always situated in Krishna. A devotee of the Lord, always acting in Krishna consciousness, is automatically liberated. In The Narada Pancharatra this is confirmed in this way: "By concentrating one's attention on the transcendental Form of Krishna, Who is all-pervading and beyond time and space, one becomes absorbed in thinking of Krishna, and then attains the happy state of transcendental association with Him."
Krishna consciousness is the highest stage of trance in Yoga practice. This very understanding—that Krishna is present as Paramatma in everyone's heart—makes the yogi faultless. The Vedas confirm this inconceivable potency of the Lord as follows: "Vishnu 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."
32: He is a perfect yogi who, knowing that the Self dwells in all, sees the true equality of all living entities, both in their happiness and distress, O Arjuna!
33: Arjuna said, O Madhusudana, 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 Krishna to Arjuna 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; 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 Krishna, the Supreme Personality of Godhead. Five thousand years ago, Arjuna had much better facilities than we do, yet he refused 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 impossible, especially 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 was so five thousand years ago, then what to speak 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.
34: For the mind is restless, turbulent, obstinate, and very strong, O Krishna, and to subdue it is, it seems to me, more difficult than controlling the wind.
PURPORT
MIND IS SO STRONG and obstinate that sometimes it overcomes the intelligence. For a man in the practical world who has to fight so many opposing elements, it is certainly very difficult to control the mind. Artificially, one may establish a mental equilibrium toward both friend and enemy, but ultimately no worldly man can do so, for this is more difficult than controlling the raging wind. In the Vedic literatures it is said: "The individual is the passenger in the car of the material body, and intelligence is the driver. Mind is the driving instrument and the senses are the horses. The self is thus the enjoyer or sufferer in the association of the mind and senses. So it is understood by great thinkers." Intelligence is supposed to direct the mind. But the mind is so strong and obstinate that it surpasses even one's own intelligence, as an acute infection may surpass the efficacy of medicine. Such a strong mind is supposed to be controlled by the practice of Yoga. But such practice is never practical for a worldly person like Arjuna. And what can we say of modern man? The difficulty is neatly expressed. One cannot capture the blowing wind, and it is even more difficult to capture the agitating mind.
35: The Blessed Lord said, O Mighty-armed son of Kunti, it is undoubtedly very difficult to curb the restless mind, but it is possible by constant practice and by detachment.
36: For one whose mind is unbridled, self-realization is difficult work. But he whose mind is controlled and who strives by right means is assured of success. That is my judgment.
PURPORT
THE SUPREME PERSONALITY of Godhead declares that one who does not accept the proper treatment to detach the mind from material engagement can hardly achieve success in self-realization. Trying to practice Yoga while engaging the mind in material enjoyment is like trying to ignite a fire while pouring water on it. Similarly, Yoga practice without mental control is a waste of time. Such a show of Yoga practice may be materially lucrative, but useless as far as spiritual realization is concerned. Therefore, the mind must be controlled by engaging it constantly in the transcendental loving service of the Lord. Unless one is engaged in Krishna consciousness, he can't steadily control the mind. A Krishna conscious person easily achieves the result of Yoga practice without separate endeavor; but a Yoga practitioner cannot achieve perfect success without becoming Krishna conscious.
37: Arjuna said, What is the destination of the man of faith who does not persevere, who in the beginning takes to the process of self-realization but who later desists due to worldly-mindedness, and thus does not attain perfection in mysticism?
PURPORT
THE PATH of self-realization or mysticism is described in The Bhagavad Gita. The basic principle of self-realization is knowledge that the living entity is not this material body, but that he is different from it and his happiness is in eternal life, bliss, and knowledge. These are transcendental, beyond both body and mind. Self-realization is sought by the path of knowledge, the practice of the eightfold system, or by Bhaktiyoga. In each of these processes one has to realize the constitutional position of the living entity, his relationship with God, and the activities whereby he can re-establish the lost link and achieve the highest perfectional stage of Krishna consciousness. Following any of the above-mentioned three methods, one is sure to reach the Supreme Goal sooner or later. This was asserted by the Lord in the Second Chapter: even a little endeavor on the transcendental path of Bhaktiyoga is especially suitable for this age because it is the most direct method of God realization. To be doubly assured, Arjuna is asking Lord Krishna to confirm His former statement. One may sincerely accept the path of self-realization, but the process of cultivation of knowledge and the practice of the eightfold Yoga system are generally very difficult for this age. Therefore, in spite of one's earnest endeavor, one may fail for many reasons. The primary reason is one's not being sufficiently serious about following the process. To pursue the transcendental path is more or less to declare war on illusory Energy. Consequently, whenever a person tries to escape the clutches of the illusory Energy, she tries to defeat the practitioner by various allurements. A conditioned soul is already allured by the modes of material energy, and there is every chance of being allured again while performing such transcendental practice. This is called Yogat chalita manasah: one who is deviated from the transcendental path. Arjuna is inquisitive to know the results of deviation from the path of self-realization.
38: O Mighty-armed Krishna, does not such a man, being deviated from the path of Transcendence, perish like a rent cloud, with no position in any sphere?
39: This is my doubt, O Krishna, and I ask You to dispel it completely. But for Yourself, no one is to be found who can destroy this doubt.
40: The Blessed Lord said: Son of Pritha, a transcendentalist engaged in auspicious activities does not meet with destruction, either in this world or in the spiritual world; one who does good, my friend, is never overcome by evil.
41: The unsuccessful yogi, after many, many years of enjoyment on the planets of the pious living entities, is born into the family of righteous people, or into a family of rich aristocracy;
42: Or he takes his birth in a family of transcendentalists who are surely great in wisdom. Verily, such a birth is rare in this wodd.
43: On taking such a birth, he again revives the Divine consciousness of his previous life, and he tries to make further progress in order to achieve complete success, O Son of Kuru.
PURPORT
KING BHARATA, who took his third birth in the family of a good Brahmin, is an example of good birth for the revival of previous consciousness in transcendental realization or Yoga perfection. King Bharata was the Emperor of the world, and since his time this planet is known among the demigods as Bharatvarsa. Formerly it was known as 11avativarsa. The Emperor at an early age retired for spiritual perfection, but failed to achieve success. In his next life he took birth in the family of a good Brahmin and was known as Jad Bharat because he always remained secluded and did not talk to anyone. And later on, he was discovered as the greatest transcendentalist by King Rahugana. From his life it is understood that transcendental endeavors, or the practice of Yoga, never go in vain. By the Grace of the Lord such a transcendentalist gets repeated opportunities for complete perfection in Krishna consciousness.
44: By virtue of the Divine consciousness of his previous life, he automatically becomes attracted to the yogic principles—even without seeking them. Such an inquisitive transcendentalist, striving for Yoga, stands always above the ritualistic principles of the scriptures.
45: But when the yogi engages himself with sincere endeavor in making further progress, being washed of all contaminations, then ultimately, after many, many births of practice, he attains the Supreme Goal.
PURPORT
A PERSON BORN in a particularly righteous, aristocratic, or sacred family becomes conscious of his favorable condition for executing Yoga practice. With determination, therefore, he begins his unfinished task, and thus he completely cleanses himself of all material contaminations. When he is finally free from all contaminations, he attains the supreme perfection—Krishna consciousness. Krishna consciousness is the perfect stage, being freed of all contaminations. This is confirrned in The Bhagavad Gita: "After many, many births in execution of pious activities, when one is completely freed from all contaminations, and from all illusory dualities, one then becomes engaged in the transcendental loving service of the Lord."
46: A yogi is greater than the ascetic, greater than the empiricist and greater than the fruitive worker. Therefore, O Arjuna, in all circumstances, be a yogi.
47: And of all yogis, 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.
PURPORT
THE SANSKRIT WORD Bhajate is significant here. Bhajate has its root in the verb Bhaj, which is used when there is need of service. The English word "worship" cannot be used in the same sense as Bhaja. Worship means to adore, or to show respect and honor to the worthy one. But service with love and faith is especially meant for the Supreme Personality of Godhead. One can avoid worshiping a respectable man or a demigod, and may be called discourteous—but one cannot avoid serving the Supreme Lord without being thoroughly condemned. Every living entity is part and parcel of the Supreme Personality of Godhead, and as such every living entity is intended to serve the Supreme Lord by its own constitution. Failing to do this, he falls down. The Bhagwatam confirms this as follows: "Anyone who does not render service, and neglects his duty unto the Primeval Lord, Who is the Source of all living entities, will certainly fall down from his constitutional position."
In this verse also the word Bhajanti is used. Bhajanti is applicable to the Supreme Lord only, whereas the word "worship" can be applied to demigods, or to any other common living entity. The word Avajananti used in this verse of The Srimad Bhagwatam is also found in The Bhagavad Gita: Avajananti mam mudha: "Only the fools and rascals deride the Supreme Personality of Godhead, Lord Krishna." Such fools take it upon themselves to write commentaries on The Bhagavad Gita without an attitude of service to the Lord. Consequently they cannot properly distinguish between the word Bhajanti and the word "worship."
So the culmination of all kinds of Yoga practices lies in Bhaktiyoga. All other Yogas are but means to come to the point of Bhaktiyoga. Yoga actually means Bhaktiyoga; all other Yogas are progressions toward this destination. From the beginning of Karmayoga to the end of Bhaktiyoga is a long way to self-realization. Karmayoga, without fruitive results, is the beginning of this path. When Karmayoga increases in knowledge and renunciation, the stage is called Jnanayoga. When Jnanayoga increases in meditation on the Supersoul by different physical processes, and the mind is on Him, it is called Astangayoga. And, when one surpasses the Astangayoga and comes to the point of the Supreme Personality of Godhead, Krishna, it is called Bhaktiyoga, the culmination. Factually, Bhaktiyoga is the ultimate goal; but to analyze Bhaktiyoga minutely one has to understand these other minor Yogas. The yogi who is progressive is therefore on the true path of eternal auspiciousness. One who sticks to a particular point and does not make further progress is called by that particular name: Karmayogi, Jnanayogi or Dhyanayogi, Rajayogi, Hathayogi. But if one is fortunate enough to come to the point of Bhaktiyoga, it is to be understood that he has surpassed all the different Yogas. Therefore, to become Krishna conscious is the highest stage of Yoga, just as, when we speak of Himalayan, we refer to the world's highest mountains of which the highest peak, Mount Everest, is considered to be the culmination.
It is by great fortune that one comes to Krishna consciousness on the path of Bhaktiyoga, and is well situated according to the Vedic direction. The ideal yogi concentrates his attention on Krishna, Who is called Syamasundar, beautifully colored as a cloud, His lotus-like Face effulgent as the sun and His dress brilliant with earrings, and His body flower-garlanded. Illuminating all sides is His gorgeous luster, which is called the Brahmajyoti. He incarnates in different Forms such as Rama, Nrisingha, Varaha, and Krishna, the Supreme Personality of Godhead; and He descends like a human being, as the Son of Mother Yasoda; and He is known as Krishna, Govinda, and Vasudeva; He is the perfect Child, Husband, Friend, Master; and He is full with all opulences and transcendental qualities. If one remains fully conscious of these features of the Lord, he is called the highest yogi.
This stage of highest perfection in Yoga can be attained only by Bhaktiyoga, as is confirmed in all Vedic literature.
Thus end the Bhaktivedanta Purports to the Sixth Chapter of The Srimad Bhagavad Gita, in the matter of Samkhyayoga Brahmavidya.