Just like the doll dancing, there is a man pulling the wire. These are the descriptions in the śāstras, or Vedic literatures. So we should not equalize or we should not place the demigods on the same level with God. That is offense. The Māyāvādīs, because they think that "God is formless, impersonal, but I cannot meditate upon anything which is formless. So let me imagine something." That is their theory. They say, "Let me imagine a form of God." Sādhakānāṁ hitārthāya brahmaṇo rūpa-kalpanaḥ. Kalpana, "imagine." The Māyāvādī philosophy is that, that "You imagine a form of God. Actually, there is no form of God." That is then theory. And we say, "No. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). He has got form, but not a form like me." That we know. It is a different type of form. Different material. Or we don't say material: different ingredient, spirit, complete spirit.
Meditation (Lectures, SB cantos 1 - 2)
Lectures
Srimad-Bhagavatam Lectures
Just like Atlantic Ocean and a drop of Atlantic Ocean water. Chemically it is the same. If you taste one drop of Atlantic Ocean water it is salty. Immediately direct perception. And if you analyze the whole ocean you will find it is salty. But the difference is the Atlantic Ocean contains millions and trillions of tons of salt, but the drop of water contains a grain of salt. Similarly, whatever propensities you have, that is result of God. If you can study yourself, that is called meditation, study yourself and you will find that you are sample of God. He is vibhu, God is great, and we are small. That is difference. Therefore our knowledge is imperfect. But God's knowledge is perfect, abhijñaḥ. Abhijñaḥ. Abhijñaḥ means fully conversant. He knows everything. In the Bhagavad-gītā, it is said, vedāhaṁ samatītāni vartmānāni bhaviṣyataḥ (BG 7.26). He knows past, present and future.
So as everything has got some particular characteristic, similarly we living entities, we must have some particular characteristic. And what is that? That is dharma and jñāna, to understand. Jñāna means knowledge: "What I am? Am I this body, or I am something else?" But if we study, if we meditate on this body... You study every part of your body. Take for example this finger. If you think, "Am I this finger?" the answer will be "No, it is my finger." Similarly, you study any part of your body. You will find that the part of body belongs to you. You'll say, "It is my leg, my hand, my hair, my nose." So many things, "my." Then where is the "I"? That is called jñāna. That is knowledge. Everything is "my," but where I am? Where I am?
Oh, I have got this opportunity to answer." Anyone, any devotee, any servant of Kṛṣṇa, as soon as he'll be questioned by somebody about Kṛṣṇa, he'll be very, very happy: "Oh, here is an opportunity to speak about Kṛṣṇa." Just like when Nāradajī inquired from Brahmā that "I know that you are everything, but at the same time, I see that you are meditating on somebody else. What is that?" So Nara... Brahmā welcomed this inquiry, "My dear Nārada, it is a very nice question. Now you have given me opportunity to speak about my master."
So great sages, they were congratulated by Sūta Gosvāmī. All the sages in the Naimiṣāraṇya. Just like you are sitting here. This is the process of understanding kṛṣṇa-praśna. Formerly there were no big halls. Just like in your country or all over the world, we are speaking in big, big halls. Formerly the method was... J
And when one comes to that stage, then ātmā suprasīdati. The example is vivid. Just like Dhruva Mahārāja. Dhruva Mahārāja was insulted by his stepmother, and therefore he wanted, according to the instruction of his mother, to pray to God to retaliate the insult of stepmother. And he went to the forest and meditated and practiced how to approach the Supreme Personality of Godhead. Within six months he saw the Supreme Personality of Godhead. But when he saw the Supreme Personality of Godhead, he was fully satisfied. He said that kācaṁ vicinvann api divya-ratnam: "Sir, I came to search out some particles of glass. Now I have got divya-ratna, a valuable jewel or gem." Kācaṁ vicinvann api divya-ratnaṁ svāmin kṛtārtho 'smi varaṁ na yāce (CC Madhya 22.42).
In the Satya-yuga, they were all saintly person. So that time it was possible to meditate. Kṛte yad dhyāyato viṣṇum. That also Viṣṇu, meditation on Lord Viṣṇu. Kṛte yad dhyāyato viṣṇuṁ tretāyāṁ yajato makhaiḥ. And in the Tretā-yuga by performing great sacrifices. That is also not possible. You cannot perform big, big sacrifices. It is very costly affair. You require so much ghee, grains, and distribution of so many things. That is not possible. Kṛte yad dhyāyato viṣṇuṁ tretāyāṁ yajato makhaiḥ, dvāpare paricaryāyām. In Dvāpara-yuga the temple worship. Now this... We have got in India, especially in South India, many temples, more than two thousand, three thousand years old. So temple worship is very old, since five thousand, six thousand years. So that is also not possible.
This verse we have been discussing in last meeting. In order to understand that Absolute Truth, it is the duty of everyone to hear, śrotavyaḥ kīrtitavyaś ca, and chant; and dhyeyaḥ, means meditating or remembering, dhyeyaḥ; and pūjya, and worshiping; nityadā, regularly. Whom? Bhagavān sātvatāṁ patiḥ, the Supreme Personality of Godhead, who is the master of all righteous persons. He's master of everyone, but the devotees, they especially recognize that Lord is the master of everyone. And the demons, they do not care for God, and God also do not care for them. Let them do their own work and ripe (reap) their own fruit. God does not take responsibility for the demons, but He takes responsibility for the devotees.
Evaṁ paramparā-prāptam imaṁ rājarṣayaḥ (BG 4.2). So we have to catch up the paramparā, disciplic chain, bona fide spiritual master, and from him we have to hear. Śrotavya.
Now, in the next verse it is said that yad-anudhyāsinā. Dhyeya. Simply by thinking of Kṛṣṇa, hearing about Kṛṣṇa, speaking about Kṛṣṇa, meditating upon Kṛṣṇa, worshiping Kṛṣṇa, you become perfect. That is assured in the Bhagavad-gītā: man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65). So the Kṛṣṇa consciousness movement is very simple. We are teaching people that "Here is God, Kṛṣṇa. We can give you the name, address, form, and everything." Yes. Kṛṣṇa says, tad dhāma paramaṁ mama. He is giving His address. Yad gatvā na nivartante (BG 15.6). "Where you go, you don't require to come back." Tad dhāma paramaṁ mama. So Kṛṣṇa is giving information about His abode. So simply you have to qualify yourself to go there. That's all.
There are many kinds of religious principles, but dharmān bhāgavatān. Prahlāda Mahārāja says, "Real dharma is Bhāgavatam," means our understanding our relationship with God, Bhagavān. That is real dharma. Dharmān bhāgavatān. So here the same thing is explained, that yad-anudhyāsinā yuktāḥ. Simply by chanting or hearing or meditating upon Kṛṣṇa, yad-anudhyāsinā yuktāḥ karma-granthi-nibandhanam. This asinā... Just like we require a knife to cut the knot, similarly, if we want to cut the knot of this material existence...
Unfortunately, people do not understand that what is the wrong in the material existence. They haven't got even the simple knowledge. They think it is all right. They are ignorant so much ignorant that dehātma-buddhi, they consider... The bodily concept of life: the body is finished and everything is finished. This is the philosophy going on, all over the world.
Even we cannot go to the other planet. But we have got instances... Just like Nārada Muni. Nārada Muni is traveling all over the universes, not only within the material world, but in the spiritual world, because he has got spiritual body. There is no material bondage.
These are very subtle matter, but one can realize if he meditates upon it. The yogis, they can, because they become, by yogic process, they become a little free from this material body, therefore they can transfer from one place to another very quickly. Even those yogis who are on this material platform, on this planet, they travel very quickly. There are many yogis still in India who take bath in four places daily in the, early in the morning. They take bath in Jagannātha Purī, in Rāmeśvaram, in Hardwar. In this way, four places they take bath. There are some books about the yogis. These things are written there.
If you push forward further you'll find something green. But when you actually approach the hill, you'll find there are many houses, many animals, many trees, varieties. So the Absolute Truth, when it is realized by our limited understanding, the Absolute Truth appears as nirviśeṣa, impersonal Brahman. Similarly, when we try to meditate upon the Absolute Truth within our heart, He appears as Paramātmā. Yogis... Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). But at the ultimate issue, He's Vāsudeva, Kṛṣṇa, origin. Advaitam acyutam anādim. Anādi: Kṛṣṇa has no source. He's the original source of everything. Janmādy asya yataḥ (SB 1.1.1). Ahaṁ sarvasya prabhavaḥ (BG 10.8). These things are there.
They are already finished. That plan is already made. Simply you take the credit, that you are Kṛṣṇa's friend, you have won the battle. That's all. I am giving you this chance of taking the credit." This is God. God hasn't got (chuckling) to labor and meditate and push nose, and he becomes God. No. God is God. Simply by His will, God. Everything is God. So this bluffing, that by meditation one can become, by silent, becoming silent, one become God, this condition... God is not under any condition. Why God should be under condition?
Not bluff yoga, real yoga. Yoga indriya saṁyama. Oh, that is not possible, real yoga system. Controlling the senses, sit in a solitary place, and alone, with celibatic life, no sense enjoyment. There are so many rules and regulations. Not that... If I say that "Whatever you like you can do. You just meditate," what meditation you'll do? That is not possible in this age. Next stage of elevation is sacrifice. These are statement of the Vedic literature. (break)
...kṛte yad dhyāyato viṣṇum. Meditation means meditating on Viṣṇu, on the Supreme Lord, this Viṣṇu form, as you have got in my front. Meditation. That is called yoga. By meditating on Viṣṇu, one realizes everything and gets some power, wonderful power. So Bhāgavata says that kṛte yad dhyāyato viṣṇum. The perfection of life (is) attained in the Satya-yuga, or golden age, by meditating on Viṣṇu. That is meditation.
These are the qualifications.
Now, when these qualifications are there, then Nārada Muni entrusts Vyāsadeva that "You can liberate all the conditioned souls." How? Conditioned souls... Samādhinā anusmara tad-viceṣṭitam: "Simply you try to contemplate, meditate, on the activities of the Supreme Lord." Samādhinā. This is samādhi. Yoga process means to come to the stage of samādhi. Aṣṭāṅga-yoga. Yoga means there are eight different stages, and the last stage is called samādhi. The first stage is yama, saṁyama, controlling the senses. Yoga indriya-saṁyama. The beginning of yoga system means you have to control your senses. This is the first beginning. It is not a play thing, that you do all nonsense and you become a yogi. No. These things are very clearly explained in the Bhagavad-gītā.
Here it is recommended, tad-viceṣṭitam: "meditation on the activities of the Supreme Lord." If the Supreme Lord is impersonal, then where is the question of activities? And how you can concentrate your mind something impersonal? Bhagavad-gītā says that kleśaḥ adhikataras teṣām avyaktāsakta-cetasām: "Those who are trying to meditate on the impersonal feature, impersonal feature, their process is very troublesome." Kleśo 'dhikataraḥ. Adhikatara means greater. Any spiritual realization, without painstaking, without accepting some voluntary trouble... And nobody can very easily..., eating, drinking, merrying. No, that will... That is not spiritual advancement. One has to accept voluntarily some principles. That is called tapasya. So dhyāna. Dhyāna means meditation. So that dhyāna.
And nobody can very easily..., eating, drinking, merrying. No, that will... That is not spiritual advancement. One has to accept voluntarily some principles. That is called tapasya. So dhyāna. Dhyāna means meditation. So that dhyāna.
Then dhāraṇā. Dhāraṇā means meditating, then the subject matter will be fixed up in your heart. It will not move. Not that every day I am meditating on some new subject, no. The meditation is viṣṇu-mūrti. Actually those who are yogis, they meditate on the four-handed viṣṇu-mūrti. Mat-paraḥ. In the Bhagavad-gītā it is said, mat-paraḥ: "unto Me," either Kṛṣṇa or Viṣṇu. That is meditation. Dhyāna, dhāraṇā. And one, when one is practiced meditating, first beginning from the lotus feet... These things are all explained in the Bhāgavata, Śrīmad-Bhāgavata, Bhagavad-gītā.
These things are all explained in the Bhāgavata, Śrīmad-Bhāgavata, Bhagavad-gītā. Then gradually, when you are practiced to think of Kṛṣṇa's lotus feet or Viṣṇu's lotus feet, then you proceed—then the thighs, then the waist, then the chest, then the mouth, I mean to, face, then... In this way, one after another, one after another, you have to meditate. In this way, when your meditation is fixed up, that is called dhāraṇā. Dhāraṇā. It is not moving. Dhyāna, dhāraṇā.
Then pratyāhāra. Pratyāhāra means that your senses have been withdrawn from material engagement. The example is just like the tortoise. The tortoise can wind up all these parts of the limbs of the body within immediately. And when it is required, he can expand. So pratyāhāra means that you have to withdraw the sensual activities inside.
This is called urukrama, urukrama, uncommon, wonderful. Therefore Kṛṣṇa's name is, another name is, Urukrama.
So here it is stated that tad-viceṣṭitam. Whose? His activities. Whose activities? Urukramasya, "who acts wonderfully." Not that somebody is meditating—his activities should be described. What wonderful things he has done? We are accepting anyone as God, but we do not test what, what proof he has given to become God? Here is God: Urukrama. Here is God. We accept Kṛṣṇa as God. He has done from the very childhood uncommon, wonderful activities. We are not fool that we accept somebody, a nonsense having a great beard, and we accept God. No. We must see that he has wonderful activities. What is that wonderful activities? First of all test.
So a spiritual master means one who knows Kṛṣṇa. And as soon as one knows Kṛṣṇa, he's liberated. Therefore a spiritual master is liberated. Or a spiritual master or anyone who knows kṛṣṇa-tattva, he immediately liberated. Akhila-bandha-muktaye. Samādhinā, that "This has to be meditated." Anusmara. This another word, anusmara. Anusmara means you don't manufacture your meditation. You try to follow the footprints who have had actually meditated. So then your meditation will be... Not that you manufacture some process of meditation and you get perfection. No, anusmara. And again he says... What is the subject matter of meditation? Tad-viceṣṭitam, the activities of the Lord. So if we simply remember how Kṛṣṇa is teaching Arjuna, what He is speaking, and how Arjuna is receiving, that is meditation. That is meditation.
So this is the thing, tad-viceṣṭitam. He's simply thinking of the activities of Kṛṣṇa and Arjuna. That's all. That is perfect reading of Bhagavad-gītā. It does not require to read Bhagavad-gītā by your academic education. If you simply hear from the authoritative source the instruction of Bhagavad-gītā, and if you simply meditate upon that speech, that instruction, "Oh, Kṛṣṇa instructed like this. Arjuna received like this. He questioned like this. He answered like this," that is meditation, perfect meditation, and you become liberated. Tad-viceṣṭitam. It is not very difficult job. Simply you have to receive. Therefore satya-śravāḥ, śuci-śravāḥ. Śuci-śravāḥ. You have to hear from the pure source, give aural reception, and think of it, meditate upon it. Simply by doing this, you are liberated. These are not bluff. Here is the evidence.
Therefore satya-śravāḥ, śuci-śravāḥ. Śuci-śravāḥ. You have to hear from the pure source, give aural reception, and think of it, meditate upon it. Simply by doing this, you are liberated. These are not bluff. Here is the evidence. Simply receive the message from the right source and contemplate and meditate upon that instruction. You are liberated. Chanting and hearing. Hearing and... śravaṇaṁ kīrtanam (SB 7.5.23). First hearing, then chanting. Hear from the right source and discuss amongst yourselves. Iṣṭagoṣṭhi. Then the perfection.
So samādhinā anusmara tad-viceṣṭitam, śuci, śuddhyā, śravā, yaśa, satye rataḥ dhṛtāni ghṛtāni yasya bhavān, evaṁ mahā-guṇas tāvad atha urukramasya vidhitaṁ ceṣṭitaṁ līlā samādhinā citta, cittaika, aikāgrena.(?)
Then again, Śrīdhara Svāmī says that "This process is for giving liberation from all kinds of material bondage." Akhilasya bandhasya muktaye tam anusmara smṛtya varṇayata.(?) And again Śrīdhara Svāmī gives note herewith that "Not only you meditate, but you preach. That will help your meditation." Just like I am speaking to you. I am meditating simultaneously. Unless I remember, how can I speak to you? Unless my attention is concentrated without any diversion in Kṛṣṇa subject matter, how can I speak to you? So that is also samādhi. Don't think that one who is simply sitting, he is in samādhi. One who is preaching, he's also in samādhi, because he's thinking of Kṛṣṇa. Otherwise, how he can talk of Kṛṣṇa if he does not think of Kṛṣṇa? Śrīdhara Swami gives... Tam anusmara smṛtya varṇayata. Varṇayata means "Describe also, preach."
He will simply answer, "Perhaps," "Maybe," "Like this," "Like that...," no definite answer, because he does not know. This is our conditional life. This is our conditional life, that we do not know our position.
Therefore the same principle, as Nārada is asking Vyāsadeva, that "You try to meditate upon the activities of the Supreme Lord." Tad-viceṣṭitam, samādhinā anusmara tad-viceṣṭitam. "And you are already..." This, this meditation cannot be done by ordinary person. And that qualification he has got. He has already said that "You have got so many qualifications. So you can do that. And why you are, you shall meditate?" Now, the reason is, urukramasya akhila-bandha-muktaye: "You shall yourself be liberated from all conditional stage of life, and you shall be able to make others also." Unless you become liberated from the conditional life, you cannot make others liberated. You cannot imitate.
They'll leave their home, their family, and go to the forest, go to the hills, disgusted. So this is the Kali-yuga symptoms. So how one will clean the heart? He cannot sit even peacefully for a moment. Disturbed always. Disturbed in the mind, anxiety, full of anxiety. How it will be possible to meditate? This is all nonsense. This is not possible. In Kali-yuga meditation is not possible. The so-called meditation is a farce. Those who are trying to meditate... Therefore you don't see any improvement in their life. They're making a formal meditation, but they remain what they are. Don't improve anything. That is not possible.
What more proof? Is there anyone to challenge Kṛṣṇa? Everything is there. Still, why you are searching after God? This is foolishness. This is foolishness. Owls', owls' philosophy. Owls' philosophy... The owl will not open the eyes to see the sun. Just open your eyes, you see, here is sun. "No, there is no sun." This is owls' philosophy. Close the eyes, meditate. And the God is here, "No, I'll not open my eyes."
So we do not follow this philosophy, owls' philosophy. We follow real philosophy. What is that real philosophy? Śruti-pramāṇam, evidence from the Vedas, history, aitihya-pramāṇa, history. And anumāna-pramāṇa. There are many, pratyakṣa, anumāna, aitihya... So out of that, there are so many evidential processes, but according to followers of the Vedic principle, their process is śruti-pramāṇam. Śruti-pramāṇam means if it is mentioned in the Vedas, Upaniṣad, then it is pramāṇam. Śruti-pramāṇam.
Therefore this word is used, anusmaranti. Anusmaranti bhagavac-chikṣayā. As Kṛṣṇa has personally taught you. Just like Kṛṣṇa says that... What is that? Ap... The water, taste? Raso 'ham apsu kaunteya. Raso 'ham apsu kaunteya prabhāsmi śaśi-sūryayoḥ (BG 7.8). So Kṛṣṇa is teaching that "You try to understand Me in this way." Not whimsically, "I am meditating something." No. You meditate, but according to the will of Kṛṣṇa, bhagavac-chikṣayā, as He has taught. He says that you can meditate. This is very good subject matter of meditation. Raso 'ham apsu kaunteya. Very easy. Everyone is drinking water, and as soon as you get water and drink, if you meditate little what Kṛṣṇa has said, raso 'ham apsu kaunteya, "I am the taste of the water," where is the difficulty? Bhagavac-chikṣayā. Prabhāsmi śaśi-sūryayoḥ. As soon as you see light, sunlight, moonlight, immediately you can remember Kṛṣṇa: "This light is Kṛṣṇa."
So that is called yoga. This meditation means bhakti-yoga. Meditation, that is the real meaning. Nowadays meditation has become a fashion, but meditation is described in the Vedic literature, dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). The yogis, they meditate, dhyānāvasthita. Dhyānāvasthita-tad-gatena manasā, the mind becomes fully absorbed in Kṛṣṇa consciousness, tad-gatena. Tat means transcendental Absolute Truth, oṁ tat sat. So tad-gatena manasā, mind being... Our mind is very restless, so it is very difficult. Five thousand years ago, when Kṛṣṇa instructed Arjuna to concentrate his mind, meditate, or meditate upon Supersoul, so Arjuna frankly admitted that it was not possible for him. He said to Kṛṣṇa, "My dear Kṛṣṇa, You are advising. That is nice. But it is not possible for me."
This is our daily duty. It takes about two hours, and after that we are engaging so many other businesses. Somebody is typing or printing books, somebody is going to sell books, somebody is collecting subscription, somebody is cooking for the temple Deity, Rādhā-Kṛṣṇa. So in this way, our inmates or our members are always engaged. Kīrtanīyaḥ sadā hariḥ (CC Adi 17.31), this is recommendation of Śrī Caitanya Mahāprabhu. Somehow or other, be engaged twenty-four hours in Kṛṣṇa consciousness. Then your life will be successful.
So Kṛṣṇa advised, yoginām api sarveṣāṁ mad-gatenāntar-ātmanā (BG 6.47). So here Vyāsadeva sat in his āśrama, and began to meditate means he was thinking of Kṛṣṇa. Here it is said, bhakti-yogena.
So if we meditate in bhakti-yoga, that is bhakti-yoga, as Kṛṣṇa advises that yoginām api sarveṣāṁ mad-gatenāntar-ātmanā, śraddhāvān... Śraddhāvān, with faith and love, if one thinks of Kṛṣṇa, bhakti-yogena, then everything is revealed to him, revealed to him. That is also confirmed in the Bhagavad-gītā,
- teṣāṁ satata-yuktānāṁ
- bhajatāṁ prīti-pūrvakam
- dadāmi buddhi-yogaṁ taṁ
- yena mām upayānti te
- (BG 10.10)
Kṛṣṇa says, "Anyone who is engaged satatam." Satatam means twenty-four hours. He has no other thinking except Kṛṣṇa. Sa vai manaḥ kṛṣṇa-padāravindayoḥ (SB 9.4.18). This is spoken about Mahārāja Ambarīṣa. He was the emperor of the whole world, he was doing his duty as a responsible king, but still sa vai manaḥ kṛṣṇa-padāravindayoḥ: he fixed his mind at the lotus feet of Kṛṣṇa. Vacāṁsi vaikuṇṭha-guṇānuvarṇane: and when he used to speak, he used to speak about Kṛṣṇa. Vacāṁsi vaikuṇṭha-guṇānuvarṇane.
The whole trouble is our mind, our consciousness, unclean. So Śrī Caitanya Mahāprabhu has given us the saṅkīrtana movement for cleansing the heart, the consciousness, the mind.
So Vyāsadeva, under the instruction of his spiritual master Nārada, he meditated in bhakti-yoga, and he saw the Supreme Personality of Godhead. Apaśyat puruṣaṁ pūrṇam. Pūrṇam means complete. So we are also puruṣa, living entities. Puruṣa means enjoyer. So we are trying to enjoy, but we are incomplete, not complete. We have got so much desire to enjoy, but we cannot because we are incomplete. There are... That song sung by Vidyāpati, that tātala saikate vāri-bindu-sama. Tātala saikate. In hot sand beach you require so much water. But if somebody says, "Yes, I will supply water." "Give me some water."
So we cannot accept anyone as Bhagavān unless he is pūrṇam. Ṣaḍ-aiśvarya-pūrṇaḥ. That is Kṛṣṇa. Ṣaḍ-aiśvaryaiḥ pūrṇo ya iha bhagavān (CC Adi 1.3). So by bhakti-yoge, bhakti-yogena, by practicing... That is called meditation. Meditation means to find out the Supreme Complete Person. That is called meditation, not that anything you meditate, any nonsense. No, that is not meditation. Meditation is described, dhyānāvasthita. Dhyānāvasthita, engaged in meditation. Tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). Yogis, they by meditation, tries to find out the Supreme Person who is within everyone. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61). So by meditation to find out the supreme Paramātmā within yourself, that is called yoga practice. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). This is yogi. So that yoga is perfect when you see Kṛṣṇa. That is also stated in the Bhagavad-gītā.
"You are invisible, invisible, although," antar bahir avasthitam, "You are within and without." God is within yourself. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). Īśvara, the Supreme Lord, is situated in everyone's heart. The yoga system means to see, find out that God, Paramātmā, or meditate upon Him. Now the yoga system has come down as bodily exercise to keep the health very good, to reduce fat, this is yoga system. This is not yoga system. This is a bodily exercise. Real yoga is that God is within me, but He is invisible, alakṣyam. Antar bahiḥ, although He is within and without, still I cannot see.
So if you simply think only one verse, as it is explained here, and the paṅkaja, lotus, in reference with Kṛṣṇa's body, you can meditate the whole life how Kṛṣṇa is beautiful, how Kṛṣṇa is wise, how Kṛṣṇa's creation, how... This is meditation. Thinking of Kṛṣṇa. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). Yoginaḥ means... Yogi means he's always thinking of Kṛṣṇa. Mat-paraḥ. That is yogi. These rascals are not yogi, thinking something impersonal and being harassed. Kleśo 'dhikataras teṣām avyaktāsakta-cetasām (BG 12.5). They are simply, they are simply laboring, adhikataraḥ, more and more. They cannot get anything substantial. Therefore after meditation: "Come on, give me cigarette. Come on. My throat is now dried up. Give me cigarette."
Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12). You cannot approach Kṛṣṇa impurified. But if you think of Kṛṣṇa always, in this way, meditate upon Kṛṣṇa, then you'll be purified. Puṇya-śravaṇa-kīrtanaḥ (SB 1.2.17). That meditation can be possible by hearing and chanting. Then thinking will automatically come. That is the process of Kṛṣṇa consciousness. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇam (SB 7.5.23). Smaraṇa means remember. If you chant and hear, then remembrance will automatically come. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam. Then you will be engaged in worshiping His lotus feet. Arcanam.
Then you'll be engaged in arcanam, the temple worship; vandanam, offering prayers; dāsyam, you'll engage yourself as servant; sakhyam, you'll become friend of Kṛṣṇa; ātma-nivedanam, and surrender everything to Kṛṣṇa. This is the process.
So each and every verse you should chant very perfectly, nicely, meditate upon it. That is the process of progress, advancement in spiritual life. We should get all these verses by heart, and chant, and offer prayer to the Lord, vandanam. Vandanam. These are meant for such purpose.
Tapasya means voluntarily accepting the difficulties of life. Sometimes tapasya, in the system of tapasya, in hot season, summer, in scorching heat of the sun, still they ignite some fire all around and sit down in the midst and meditate. There are some processes of tapasya like that. In chilly cold one goes into the water up to the neck and meditates. These things are prescribed in tapasya.
But Lord Caitanya Mahāprabhu does not give you such prescription. He gives you very nice program: chant, dance and take prasādam. Still we are unwilling. We cannot accept this tapasya. You see. We are so fallen. Su-sukhaṁ kartum avyayam (BG 9.2). This is a kind of tapasya which is very easy to do and it is very pleasant. Still, we are not agreeable.
Therefore Śukadeva Gosvāmī is describing Kṛṣṇa in a description when He was playing with the cowherd boys. Kṛṣṇa. So Śukadeva Gosvāmī is pointing out who is this cowherd boy? He said: itthaṁ brahma-sukhānubhūtyā, satām. The impersonalists, they are meditating upon the impersonal Brahman and feeling some transcendental bliss. And Śukadeva Gosvāmī says the source of that transcendental bliss is here, Kṛṣṇa. Ahaṁ sarvasya prabhavaḥ (BG 10.8). Kṛṣṇa is the source of everything. Therefore the transcendental bliss which the impersonalists try to experience by meditating upon impersonal Brahman, Śukadeva Gosvāmī says: itthaṁ satāṁ brahma-sukhānubhūtyā (SB 10.12.11). Brahma-sukham, the transcendental bliss of realization of Brahman. Dāsyaṁ gatānāṁ para-daivatena. Here is the person who is the source of brahma-sukha and dāsyaṁ gatānāṁ para-daivatena. Dāsyaṁ gatānām means devotees.
Kṛṣṇa is within your heart, within yourself, so if he immediately comes in your front, so what is the difficulty for Kṛṣṇa? He's already within, and He's all-powerful. Just like Dhruva Mahārāja. Dhruva Mahārāja, when he was engaged in meditation, the form meditation, four-handed Viṣṇu he was meditating upon. All of a sudden his meditation broke and he saw the same figure before him, immediately. Is it very difficult for Kṛṣṇa? He's already within you, and if He comes out...
Similarly if Kṛṣṇa is within the heart of everyone, Devakī also, so if He comes out before Devakī in the same four-handed form, is it very difficult for Kṛṣṇa? So people do not know. Therefore Kṛṣṇa says that: "You have to understand: janma karma me divyam (BG 4.9), transcendental birth.
Kṛṣṇa is free. He can appear anywhere, everywhere. That is... Just like īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61). He's situated in everyone's heart. So He is with everyone's... Every living being has got Kṛṣṇa. So Kṛṣṇa is already there in the heart. From the heart, if He appears in front... Just like Dhruva Mahārāja. He was meditating that Viṣṇu form of Kṛṣṇa, and all of a sudden he saw that Viṣṇu is not there. Then he opened his eyes. He saw Viṣṇu is in his front. So what is the difficulty for Kṛṣṇa? If He is within the heart and if He comes in your front, is it very difficult task for Him?
So Śukadeva Gosvāmī—yat-kīrtanaṁ yat-smaraṇam. Either you glorify Kṛṣṇa There are so many glorifications. The whole Bhāgavata is glorification. So you have got... This is... This is the glorification by Śukadeva Gosvāmī: yat-kīrtanaṁ yat-smaraṇam. Either you glorify or simply you meditate upon Him... Yat-smaraṇam. Yad-īkṣaṇam. Simply if you sit down in front of the Deity and go on seeing, bas, do nothing, simply see: "How nicely dressed is Kṛṣṇa. How nicely dressed is Rādhārāṇī," simply if you see, it is said, yad-īkṣaṇam, yad-īkṣaṇam. Śravaṇaṁ kīrtanam (SB 7.5.23). If you have no capacity to chant or if you have no such fixed-up mind—your mind is so disturbing that you cannot fix up your mind in Kṛṣṇa—then the chance is given: "Here is Deity. You simply see. Simply see." And if you are engaged in the service, there is good chance of seeing always, twenty-four hours.
That is the sum and substance. So that is explained in this verse also by Śukadeva Gosvāmī, yat-kīrtanaṁ yat-smaraṇaṁ yad-īkṣaṇam. Kīrtanaṁ smaraṇam, and if you are unable to do that... Just like these children. They cannot meditate, but simply they sit down and see Kṛṣṇa: "Here is Kṛṣṇa. Here is Rādhārāṇī." That is also... A small child, he also gets the benefit. An animal gets the benefit—simply by seeing. Yad-vandanam. And if you are still more intelligent, then offer prayer. Either of these: yad-vandanaṁ yac-chravaṇaṁ yad-arhaṇam. The similar parallels(?), the arhaṇam. If you are expert, trained by your spiritual master how to worship, that is arhaṇam. And śravaṇam, the same thing. Yad-vandanam, offering prayers. Some way or other...
Therefore I say that the Christians, they're also Vaiṣṇavas; the Muslims, they're also Vaiṣṇava, very, mean, lower stage, because they're offering prayer.
That is bhakti. Simply always be engaged in hearing and chanting about Krsna. Śravaṇaṁ kīrtanaṁ viṣṇoḥ.
Then further. As soon as you become expert in hearing and chanting, then the next stage is smaraṇam. Smaraṇam, thinking of. Anything you speak or hear, later on you contemplate, you meditate, smaraṇam. So smaraṇam is the third stage. First of all, one must begin with hearing, śravaṇam. Otherwise, what about, meditation? Therefore we must first of all hear about the subject matter of meditation. If you do not know the subject matter of meditation, where is the question of meditation? And that is chanting. Śravaṇaṁ kīrtanaṁ viṣṇoḥ (SB 7.5.23). About Lord Viṣṇu. Actually yoga meditation means to see the form of the Lord, four-handed viṣṇu-mūrti within the heart. That is real meditation.
Now you study this Vedic literature, what is this sun. The sun is described as the eyes of all the planets. Now you think over, meditate. Yes, it is a fact. Because unless there is sunrise, then you cannot see at night. That is not possible. And what is the sun? Sun is the eyes of the Lord. This is one... Moon is one eye, and the sun is one eye. And in Veda, in the Upaniṣad, it is said when Kṛṣṇa sees, then you can see. When Kṛṣṇa sees.
You cannot see God by your these blunt eyes. That is not possible. Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva (Bs. 5.38). You have to smear your eyes with the ointment of love. Then Kṛṣṇa will reveal. Kṛṣṇa will come in front of you. Just like Dhruva Mahārāja. Dhruva Mahārāja was undergoing tapasya and he was meditating upon Viṣṇumūrti within his heart. All of a sudden the Viṣṇumūrti disappeared. So his meditation broke, and immediately opened his eyes. He saw the Viṣṇumūrti in his front. He's there. So similarly, you think of Kṛṣṇa always, always think of, when you will be perfect, you'll see Kṛṣṇa in your front, talking with you. This is the process. You'll see one day. But you should not be very much hasty. Oh..., of course, that is good: "Why I am not seeing Kṛṣṇa? Why I am not Kṛṣṇa, seeing, seeing...?"
Thinking begins from the lotus feet, not all of a sudden... (child makes sounds) (aside:) Stop this child. You cannot think of Kṛṣṇa all of a sudden on the top. This is the process. In the Second Canto you'll find we have to think of Kṛṣṇa's lotus feet. Śrīmad-Bhāgavatam, First Canto and Second Canto are the lotus feet of Kṛṣṇa. Then you gradually rise. When you are accustomed to think of Kṛṣṇa, that is called transcendental meditation. At any time, at any moment, if you immediately meditate, you'll see the lotus feet of Kṛṣṇa. That is transcendental meditation. Then gradually rise to think of this portion, this portion, this portion and, at last, the smiling face. That smiling face is compared with the Tenth Canto, Tenth Canto of Śrīmad-Bhāgavatam. This is explained.
So these are not the methods. Method is, here it is recommended by Arjuna, vāsudeva-anudhyānam. Anudhyānam. Anu means constantly, and dhyānam means meditation. They have manufactured so many meditation—without Vāsudeva. That so-called transcendental meditation club and yogāsana, but go there, what you meditate upon? Zero. That is there. They cannot say, "What is that meditation? And where is that transcendental meditation?" No rascal will be able to explain. But they'll call big, big words, "Transcendental meditation." And what is that transcendental meditation? Please explain. "Oh, that cannot be explained." You see. Is it not? But we have got (indistinct), vāsudeva-anudhyānam. You just say.
So nice thing for meditation. But why you are after zero? (laughter) Just see the rascaldom. Here is such nice object for meditation, and they are trying to meditate upon zero. Therefore Bhagavad-gītā says, kleśaḥ adhikataras teṣām avyaktāsakta-cetasām. Kleśa, that "Trouble is more." We can meditate upon Kṛṣṇa, immediately. We are constantly seeing Kṛṣṇa here. So as soon as I close my eyes, I see Kṛṣṇa. That is not very difficult. Anything you see, you'll be able to immediately have the form within your heart, immediately. So there is no difficulty, but they will create some difficult task. Therefore Bhagavad-gītā (says), kleśaḥ adhikataras teṣām. To fix up the mind on Vāsudeva, or Viṣṇu, that is also difficult. But those who are trying to fix up their mind on zero, their position is more difficult, adhikataram. Adhikataram means more.
So people are voluntarily accepting some nonsense method, and they are not happy. That is their misfortune. Misfortune. Narādhama. The, everything is there, but because they do not know... Duṣkṛtina, narādhama. Duṣkṛtina, duṣkṛtina means misfortunate, or always engaged in sinful activities. They'll not meditate upon Vāsudeva; they'll meditate on something, some color, some zero, or something like that. We do not know what kind of meditation there is. But real meditation, recommended in the Vedas, dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). Yogi. Yogis see the Supreme Personality of Godhead by meditation. Meditation, dhyānāvasthita-tad-gatena manasā, mind is absorbed in the Supreme Personality. That is the real process of yoga system and meditation—to see the form of Viṣṇu. Dhyānāvasthita-tad-gatena manasā, this is the recommended process, standard recommended process.
Because as soon as you become little inclined to see Rādhā-Kṛṣṇa, Kṛṣṇa within your heart, that means you have developed His love. Just like if you love somebody, you want to close your eyes and see his face, his..., your child, or your lover. Similarly, as soon as you practice this, how to see, meditate upon Kṛṣṇa, that means you develop. Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti (Bs. 5.38). Then gradually it will increase, and you will be perfect. It is very easy. This process, Kṛṣṇa consciousness is so easy, and so pleasant, anyone can take. There is no difficulty. And if you become Kṛṣṇa consciousness, completely, always thinking of Kṛṣṇa, bahu anudhyānam, always, anudhyānam, thinking of Kṛṣṇa, thinking of Kṛṣṇa—anyone can do it—then you become perfect.
"What I am? Wherefrom I have come? I am eternal. Why my body is not eternal? I would have been very happy if my body would have been eternal, but that is not being possible." Everyone knows. "But I desire that I may not die, my body may not be vanquished. That is my desire." But nobody is meditating upon this subject matter. They have learned some meditation—I do not know what kind of medi... This is meditation, matiṁ cakre. Svaḥ-pathāya matiṁ cakre nibhṛtātmā yudhiṣṭhiraḥ. So these things are to be solved. So Yudhiṣṭhira Mahārāja, now he will retire after this. So he will give up the kingdom. Not that... This is the Vedic system. However rich you may be, however prosperous you may be at your home or in your nation or in anyway as you think, but you have to think that "Actually these things are temporary.
Pradyumna:
- te sādhu-kṛta-sarvārthā
- jñātvātyantikam ātmanaḥ
- manasā dhārayām āsur
- vaikuṇṭha-caraṇāmbujam
- (SB 1.15.46)
Translation: "They all had performed all the principles of religion and as a result rightly decided that the lotus feet of the Lord Śrī Kṛṣṇa are the supreme goal of all. Therefore they meditated upon His feet without interruption."
Prabhupāda: Te sādhu-kṛta-sarvārthā. Artha means interest. Everyone has some interest. The animals have got also interest. The man has got some interest. The big politician, he has also interest. Everyone has got interest. But nobody knows what is real interest. That is missing. Everyone has created his interest and he is working in that way. Na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31). Real interest is, for the human being, to know what is God, what is my relationship with Him, and how I shall achieve the highest perfection of life. That is real interest.
Pradyumna: "Thus by pure consciousness due to constant devotional remembrance, they attained the spiritual sky, which is ruled by the Supreme Nārāyaṇa, Lord Kṛṣṇa. This is attained only by those who meditate upon the one Supreme Lord without deviation. This abode of the Lord Śrī Kṛṣṇa, known as Goloka Vṛndāvana, cannot be attained by persons who are absorbed in the material conception of life. But the Pāṇḍavas, being completely washed of all material contamination, attained that abode in their very same bodies." (SB 1.15.47-48)
Prabhupāda: Tad-dhyāna udriktayā. Dhyāna means meditation. So the Pāṇḍavas, always they were thinking of Kṛṣṇa. While they were eating, they were sitting, they were sleeping, they were talking, they were fighting-Kṛṣṇa. This is Kṛṣṇa consciousness. When Arjuna was fighting, so there was also Kṛṣṇa. When they were dealing in politics with Duryodhana, there was Kṛṣṇa. Kṛṣṇa is his friend, always talking with him, staying with him, sleeping with him, eating with him.
If we stop artificially these mundane talks, that will be artificial. You cannot sit down. If I say that the so-called meditation... So meditation is artificially stopping mundane activities. That is meditation. But how long you will do that? He is becoming suffocated, "When I shall talk? When I shall talk? I am meditating, meditating, meditating." But how will it stop? That is not possible. Just like these Māyāvādī philosophers, they say, "Become desireless, no more desire." That is not possible. I am a living entity. How can I be desireless? It is not possible.
So now he, he has to be induced to unite with this Pārvatī. So there was plan made. The plan made that Pārvatī, young age, beautiful girl, and Lord Śiva is meditating naked, and she was offering worshipable flowers on the genital. Still, he was not disturbed. Young girl touching the genital of a person, but he is not disturbed. That is dhīraḥ, that is the example of perfection of dhīraḥ. Even in the presence of being agitated, one who is not agitated, that is called dhīraḥ. Otherwise, everyone becomes agitated. That is natural. A young boy sees another young man or a young man sees another young girl. Natural sex appetite, natural. But one who can control that, that is dhīraḥ. That is dhīraḥ. Dhīras tatra na muhyati. That is yoga practice. That is yoga practice, controlling. "When there will be need, I shall use it."
So śrīmad-bhāgavatam amalaṁ purāṇam. The study of Bhāgavatam means complete knowledge. This is the mature contribution of Vyāsadeva to the human society. Lokasyājānato vidvāṁś cakre sātvata-saṁhitām (SB 1.7.6). Before writing, by the instruction of his spiritual master, Vyāsadeva meditated in bhakti-yoga. Bhakti-yogena manasi samyak praṇihite amale. Samyak praṇihite 'male, apaśyat puruṣaṁ pūrṇaṁ māyāṁ ca tad-apāśrayam (SB 1.7.4).
These rascals will not understand. Even there is instruction by higher authorities that within this body there is the soul... Dehino 'smin yathā dehe kaumāraṁ yauvanam (BG 2.13). Dehino 'smin dehe, in this body, dehī. The dehī... Dehī means the possessor, the owner of the body. It is said clearly, and we can understand that when I meditate upon my body, actually what I am. So if one is deep thinker, he'll immediately understand that "I am not this body." Take, for example, study on this finger; and if you think, "I am this finger"? No, you'll come to the conclusion, "It is my finger." Any part of your body, you study; you'll never agree that "I am this." It is "I am in possession of this." We say also, "My body, my finger, my head, my hand." And where is that "I"? You are simply thinking, "My, my, my, my," but where is that "I"? But they have no brain. And still, they're passing on as great philosopher, great scientist, and getting Nobel Prize.
So he, out of negligence, he took the dead snake and wrapped over the neck of the meditating sage. This news was spread and his son, twelve years old only, he heard that his father was insulted. So immediately he cursed that this snake would bit him within seven days. So this news was brought, although the father, after his meditation was over, he was very..., he was sorry that such a great king has been cursed. So he was very, very sorry, but what can be done? The brāhmaṇa boy's curse must be effective. That because in those days brāhmaṇas, even by caste, was very, very strong in spiritual strength. So when Parīkṣit Mahārāja was informed that he was to die within seven days, he accepted the curse: "Yes, I was wrong to insult the sage." Otherwise, he could counteract.
They are almost animal. The animal cannot think beyond his body. A dog is thinking, "I am this body." The cat is thinking, "I am this body." Beyond this he has no power. He is so low-grade. Therefore, he is called animal. But a human being can understand that "I am not this body." A human being can meditate, he can see his hands. Am I this hand? Am I this finger? No. The answer will come, "No, it is my hand. It is my finger."
Similarly, you study—this is called meditation—you study yourself. So many things, so many subject matter. Take, for example, miseries of life. You can meditate upon that "I don't want these kind of miseries, but they are enforced upon me." This is subject matter for meditation. So a man dies.
There are different tattvas. So śravaṇaṁ kīrtanam. If you engage yourself in śravaṇaṁ kīrtanam, that should be for Viṣṇu, not for any other, anyone else. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇam. Smaraṇam, meditation. That is also Viṣṇu. The yogis, those who are actually yogis, they meditate upon the viṣṇu-mūrti within the heart. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). Yogis, their meditation, Viṣṇu.
So the fact is that "One who has not listened to the messages about the prowess and the marvelous acts of the Personality of Godhead ..." Now, they have got ... These Māyāvādīs, they have got their ears, but they cannot hear about the activities of the Lord. They'll reject, "Oh, this is all māyā. Let us meditate." So their, these earholes is compared with the snake holes.
When you go, walk on the paddy field, you will find so many holes. Have you got experience? There are so many holes. Even on the beach, you will find so many holes. But especially in the agricultural field there are holes, because the paddy ... The rats and mouse, they come to eat the paddies, and they make hole to live there. And the snakes take advantage.
The forms of the Lord is not imagination. They say that they imagine some form. Sādhakānāṁ hitvārthāya brahmaṇo rūpa-kalpanaḥ. The Māyāvādī philosophers, due to their poor fund of knowledge, they think that "The Absolute Truth is formless, but because we cannot meditate upon formless, something formless, let us imagine some form." Imagine. Nirviśeṣa-vādī, nirākāra-vādī, they imagine forms.
Therefore, their philosophy, that "Any form you like, you can concentrate. Because after all, there is no form. But for your present facility, you can imagine some form." But there is also mistake on their part, because they say "Imagine any form." Generally, they prescribe the form of Lord Śiva, the form of Lord Viṣṇu, the form of Durgā, the form of the sun, and the form of Gaṇeśa.
And if I say "my, mine, Kṛṣṇa is mine. I am Kṛṣṇa's, Kṛṣṇa is mine." That is perfect "I" and "mine." "I am Brahman, I am God, I am the Supreme, I am moving the stars"—just like these rascals, they think like that—that is rascaldom. There are so many rascals, they think like that, meditate, "I am the Supreme, I am moving the star. I am moving the sun. It is being controlled by me." That is their meditation. That is explained there. That is their meditation. Is it not? Does not somebody meditate like that? They do not take actual, whether actually he is able to move the sun and moon, but foolishly thinking like that. They are taught that "If you simply think like that, then one day you will become." How impractical proposition.
| Page Title: | Meditation (Lectures, SB cantos 1 - 2) |
| Compiler: | Visnu Murti, RupaManjari |
| Created: | 07 of Apr, 2012 |
| Totals by Section: | BG=0, SB=0, CC=0, OB=0, Lec=62, Con=0, Let=0 |
| No. of Quotes: | 62 |