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Sanctified place

Expressions researched:
"place as sanctified" |"place becomes immediately sanctified" |"place becomes sanctified" |"place duly sanctified" |"place sanctified" |"place which was sanctified" |"place, sanctified" |"places are perpetually sanctified" |"places are sanctified" |"places continue to remain sanctified" |"sanctified pilgrimage places" |"sanctified place" |"sanctified places" |"sanctified sitting place"

Bhagavad-gita As It Is

BG Chapters 1 - 6

Some persons travel to all the sanctified places of pilgrimage.
BG 4.28, Translation and Purport:

Having accepted strict vows, some become enlightened by sacrificing their possessions, and others by performing severe austerities, by practicing the yoga of eightfold mysticism, or by studying the Vedas to advance in transcendental knowledge.

These sacrifices may be fitted into various divisions. There are persons who are sacrificing their possessions in the form of various kinds of charities. In India, the rich mercantile community or princely orders open various kinds of charitable institutions like dharma-śālā, anna-kṣetra, atithi-śālā, anāthālaya and vidyā-pīṭha. In other countries, too, there are many hospitals, old age homes and similar charitable foundations meant for distributing food, education and medical treatment free to the poor. All these charitable activities are called dravyamaya-yajña. There are others who, for higher elevation in life or for promotion to higher planets within the universe, voluntarily accept many kinds of austerities such as candrāyaṇa and cāturmāsya. These processes entail severe vows for conducting life under certain rigid rules. For example, under the cāturmāsya vow the candidate does not shave for four months during the year (July to October), he does not eat certain foods, does not eat twice in a day or does not leave home. Such sacrifice of the comforts of life is called tapomaya-yajña. There are still others who engage themselves in different kinds of mystic yogas like the Patañjali system (for merging into the existence of the Absolute), or haṭha-yoga or aṣṭāṅga-yoga (for particular perfections). And some travel to all the sanctified places of pilgrimage. All these practices are called yoga-yajña, sacrifice for a certain type of perfection in the material world.

Srimad-Bhagavatam

SB Canto 1

Three places, namely Vṛndāvana, Mathurā and Dvārakā, are more important than the famous planets within the universe. These places are perpetually sanctified because whenever the Lord descends on earth He displays His transcendental activities particularly in these three places.
SB 1.10.27, Purport:

Thus it is understood from the revealed scriptures that the duration of life there is ten thousand years (by our calculation). Six months on earth is equal to one day on the heavenly planets. Facilities of enjoyment are also similarly enhanced, and the beauty of the inhabitants is legendary. Common men on the earth are very much fond of reaching the heavenly planets because they have heard that comforts of life are far greater there than on the earth. They are now trying to reach the moon by spacecraft. Considering all this, the heavenly planets are more celebrated than the earth. But the celebrity of earth has defeated that of the heavenly planets because of Dvārakā, where Lord Śrī Kṛṣṇa reigned as King. Three places, namely Vṛndāvana, Mathurā and Dvārakā, are more important than the famous planets within the universe. These places are perpetually sanctified because whenever the Lord descends on earth He displays His transcendental activities particularly in these three places. They are perpetually the holy lands of the Lord, and the inhabitants still take advantage of the holy places, even though the Lord is now out of their sight.

Śrī Nāradadeva was just foretelling the way of his spiritual progress in a place which was sanctified by the flow of the celestial Ganges.
SB 1.13.53, Purport:

Dhṛtarāṣṭra was all along engaged in improving family affairs by raising the standard of living of his sons or by usurping the property of the Pāṇḍavas for the sake of his own sons. These are common affairs for a man grossly materialistic and without knowledge of the spiritual force. He does not see how this can drag one from heaven to hell. By the grace of his younger brother Vidura, Dhṛtarāṣṭra was enlightened and could see his grossly illusory engagements, and by such enlightenment he was able to leave home for spiritual realization. Śrī Nāradadeva was just foretelling the way of his spiritual progress in a place which was sanctified by the flow of the celestial Ganges. Drinking water only, without solid food, is also considered fasting. This is necessary for advancement of spiritual knowledge.

Mahārāja Dhṛtarāṣṭra was to attain success in those preliminary actions because he was seated in a sanctified place and was concentrating upon one objective, namely the Supreme Personality of Godhead (Hari).
SB 1.13.54, Purport:

The preliminary activities of the way of yoga are āsana, prāṇāyāma, pratyāhāra, dhyāna, dhāraṇā, etc. Mahārāja Dhṛtarāṣṭra was to attain success in those preliminary actions because he was seated in a sanctified place and was concentrating upon one objective, namely the Supreme Personality of Godhead (Hari). Thus all his senses were being engaged in the service of the Lord. This process directly helps the devotee to get freedom from the contaminations of the three material modes of nature. Even the highest mode, the material mode of goodness, is also a cause of material bondage, and what to speak of the other qualities, namely passion and ignorance. Passion and ignorance increase the material propensities of hankering for material enjoyment, and a strong sense of lust provokes the accumulation of wealth and power. One who has conquered these two base mentalities and has raised himself to the platform of goodness, which is full of knowledge and morality, cannot also control the senses, namely the eyes, the tongue, the nose, the ear and touch.

The presence of the great saints disinfects the accumulated sins, and thus the holy places continue to remain sanctified by the grace of the devotees and saints present there.
SB 1.19.33, Purport:

The importance of holy places of pilgrimage is due to the presence of great sages and saints. It is said that sinful persons go to the holy places and leave their sins there to accumulate. But the presence of the great saints disinfects the accumulated sins, and thus the holy places continue to remain sanctified by the grace of the devotees and saints present there. If such saints appear in the homes of worldly people, certainly the accumulated sins of such worldly enjoyers become neutralized. Therefore, the holy saints actually have no self-interest with the householders. The only aim of such saints is to sanctify the houses of the householders, and the householders therefore should feel grateful when such saints and sages appear at their doors. A householder who dishonors such holy orders is a great offender. It is enjoined, therefore, that a householder who does not bow down before a saint at once must undergo fasting for the day in order to neutralize the great offense.

SB Canto 2

SB 2.1.16, Translation:

One should leave home and practice self-control. In a sacred place he should bathe regularly and sit down in a lonely place duly sanctified.

To live apart from family life means to become self-controlled in regard to all sense desires, especially sex desires. The method is that one should have a duly sanctified sitting place made of straw, deerskin and carpet, and thus sitting on it one should chant the holy name of the Lord without offense, as prescribed above.
SB 2.1.16, Purport:

The illusory energy of matter is so strong that one is apt to be under such illusion at every stage of life, even after quitting one's happy home. Therefore, it is essential that one practice self-control by celibacy without the least desire for sex indulgence. For a man desiring to improve the condition of his existence, sex indulgence is considered suicidal, or even worse. Therefore, to live apart from family life means to become self-controlled in regard to all sense desires, especially sex desires. The method is that one should have a duly sanctified sitting place made of straw, deerskin and carpet, and thus sitting on it one should chant the holy name of the Lord without offense, as prescribed above. The whole process is to drag the mind from material engagements and fix it on the lotus feet of the Lord. This simple process alone will help one advance to the highest stage of spiritual success.

One should not visit all these sanctified pilgrimage places and temples with sightseeing in mind, but one must go to such temples and sanctified places immortalized by the transcendental pastimes of the Lord and be guided by proper men who know the science.
SB 2.3.22, Purport:

Visiting the temple of a devotee and looking at the profusely decorated forms of the Lord well dressed in a well-decorated, sanctified temple naturally infuse the mundane mind with spiritual inspiration. People should visit holy places like Vṛndāvana where such temples and worship of the Deity are specifically maintained. Formerly all rich men like kings and rich merchants constructed such temples under the direction of expert devotees of the Lord, like the six Gosvāmīs, and it is the duty of the common man to take advantage of these temples and festivals observed in the holy places of pilgrimage by following in the footsteps of great devotees (anuvraja). One should not visit all these sanctified pilgrimage places and temples with sightseeing in mind, but one must go to such temples and sanctified places immortalized by the transcendental pastimes of the Lord and be guided by proper men who know the science. This is called anuvraja. Anu means to follow. It is therefore best to follow the instruction of the bona fide spiritual master, even in visiting temples and the holy places of pilgrimage. One who does not move in that way is as good as a standing tree condemned by the Lord not to move. The moving tendency of the human being is misused by visiting places for sightseeing. The best purpose of such traveling tendencies could be fulfilled by visiting the holy places established by great ācāryas and thereby not being misled by the atheistic propaganda of moneymaking men who have no knowledge of spiritual matters.

SB Canto 3

The real yoga-mārga process is to control the senses, sit in a solitary and sanctified place and meditate on the four-handed form of Nārāyaṇa, decorated as described in this chapter as He appeared before the four sages.
SB 3.15.45, Purport:

The success of the yoga process is very nicely described here. It is specifically mentioned that the form of the Lord as four-handed Nārāyaṇa is the object of meditation for the followers of yoga-mārga. In the modern age there are so many so-called yogīs who do not target their meditation on the four-handed Nārāyaṇa form. Some of them try to meditate on something impersonal or void, but that is not approved by the great yogīs who follow the standard method. The real yoga-mārga process is to control the senses, sit in a solitary and sanctified place and meditate on the four-handed form of Nārāyaṇa, decorated as described in this chapter as He appeared before the four sages. This Nārāyaṇa form is Kṛṣṇa's expansion; therefore the Kṛṣṇa consciousness movement which is now spreading is the real, topmost process of yoga practice.

To practice concentration of the mind, one has to sit with the head and the back in a straight line, and one must practice in a secluded place, sanctified by a sacred atmosphere.
SB 3.15.45, Purport:

Real yoga practice is to control the senses and, after such control is established, to concentrate the mind on the Nārāyaṇa form of the Supreme Personality of Godhead, Śrī Kṛṣṇa. Lord Kṛṣṇa is the original Personality of Godhead, and all the other Viṣṇu forms—with four hands decorated with conch, lotus, club and wheel—are plenary expansions of Kṛṣṇa. In Bhagavad-gītā it is recommended that one meditate upon the form of the Lord. To practice concentration of the mind, one has to sit with the head and the back in a straight line, and one must practice in a secluded place, sanctified by a sacred atmosphere. The yogī should observe the rules and regulations of brahmacarya—to strictly live a life of self-restraint and celibacy. One cannot practice yoga in a congested city, living a life of extravagancy, including unrestricted sex indulgence and adultery of the tongue. Yoga practice necessitates controlling the senses, and the beginning of sense control is to control the tongue. One who can control the tongue can also have control over the other senses.

Mahārāja Yudhiṣṭhira welcomed Nārada Muni: "Wherever you are present, that place becomes sanctified because the Lord Himself is always seated in your heart."
SB 3.21.30, Purport:

Here the words tīrthī-kṛtāśeṣa-kriyārthaḥ are significant. Tīrtha means a sanctified place where charity is given. People used to go to places of pilgrimage and give munificently in charity. This system is still current. Therefore the Lord said, "In order to sanctify your activities and the results of your actions, you will offer everything unto Me." This is also confirmed in Bhagavad-gītā: "Whatever you do, whatever you eat, whatever you sacrifice, the result should be given to Me only." In another place in Bhagavad-gītā the Lord said, "I am the enjoyer of all sacrifices, all penances and everything done for the welfare of mankind or society." All activities, therefore, whether for the welfare of family, society, country or humanity at large, must be performed in Kṛṣṇa consciousness. That is the instruction given by the Lord to Kardama Muni. Mahārāja Yudhiṣṭhira welcomed Nārada Muni: "Wherever you are present, that place becomes sanctified because the Lord Himself is always seated in your heart." Similarly, if we act in Kṛṣṇa consciousness under the direction of the Lord and His representative, then everything is sanctified. This is the indication given to Kardama Muni, who acted on it and therefore received the most excellent wife and child, as will be disclosed in later verses.

SB 3.28.8, Translation:

After controlling one's mind and sitting postures, one should spread a seat in a secluded and sanctified place, sit there in an easy posture, keeping the body erect, and practice breath control.

SB Canto 4

Tīrtha means "sanctified place," and pāda means "the lotus feet of the Lord." People go to a sanctified place to free themselves from all sinful reactions.
SB 4.6.25, Purport:

Another significant point is that Lord Govinda, the Supreme Personality of Godhead, is described here as Tīrthapāda. Tīrtha means "sanctified place," and pāda means "the lotus feet of the Lord." People go to a sanctified place to free themselves from all sinful reactions. In other words, those who are devoted to the lotus feet of the Supreme Personality of Godhead, Kṛṣṇa, automatically become sanctified. The Lord's lotus feet are called tīrtha-pāda because under their protection there are hundreds and thousands of saintly persons who sanctify the sacred places of pilgrimage. Śrīla Narottama dāsa Ṭhākura, a great ācārya of the Gauḍīya Vaiṣṇava-sampradāya, advises us not to travel to different places of pilgrimage. Undoubtedly it is troublesome to go from one place to another, but one who is intelligent can take shelter of the lotus feet of Govinda and thereby be automatically sanctified as the result of his pilgrimage. Anyone who is fixed in the service of the lotus feet of Govinda is called tīrtha-pāda; he does not need to travel on various pilgrimages, for he can enjoy all the benefits of such travel simply by engaging in the service of the lotus feet of the Lord. Such a pure devotee, who has implicit faith in the lotus feet of the Lord, can create sacred places in any part of the world where he decides to remain. Tīrthī-kurvanti tīrthāni (SB 1.13.10). The places are sanctified due to the presence of pure devotees; any place automatically becomes a place of pilgrimage if either the Lord or His pure devotee remains or resides there. In other words, such a pure devotee, who is engaged one hundred percent in the service of the Lord, can remain anywhere in the universe, and that part of the universe immediately becomes a sacred place where he can peacefully render service to the Lord as the Lord desires.

The sky or air is spread everywhere; air is within a pot, but it also touches filthy places and sanctified places alike. In any case, the sky is uncontaminated. The sunshine also touches filthy places and sanctified places, and both are actually produced by the sun, but in any case the sun is aloof from all filthy things.
SB 4.24.60, Purport:

All the planetary systems are resting upon the sunshine, yet the sunshine and the source of sunshine are aloof from the planetary manifestations. Similarly, the sky or air is spread everywhere; air is within a pot, but it also touches filthy places and sanctified places alike. In any case, the sky is uncontaminated. The sunshine also touches filthy places and sanctified places, and both are actually produced by the sun, but in any case the sun is aloof from all filthy things. Similarly, the Lord exists everywhere. There are pious things and impious things, but in the śāstras the pious things are described as the front of the Supreme Lord, whereas impious things are described as the back of the Supreme Personality of Godhead.

SB Canto 5

Wherever the waters of this river flow, the place becomes immediately sanctified.
SB 5.7.10, Translation and Purport:

In Pulaha-āśrama is the Gaṇḍakī River, which is the best of all rivers. The śālagrāma-śilā, the marble pebbles, purify all those places. On each and every marble pebble, up and down, circles like navels are visible.

Śālagrāma-śilā refers to pebbles that appear like stones with circle; marked up and down. These are available in the river known as Gaṇḍakī-nadī. Wherever the waters of this river flow, the place becomes immediately sanctified.

SB Cantos 10.14 to 12 (Translations Only)

SB 11.18.24, Translation:

The sage should travel in sanctified places, by flowing rivers and within the solitude of mountains and forests. He should enter the cities, towns and pasturing grounds and approach ordinary working men only to beg his bare sustenance.

Other Books by Srila Prabhupada

Nectar of Devotion

Those who are situated on the platform of śānta-rasa get their impetus for advancement in devotional service by smelling the tulasī offered at the lotus feet of the Lord, by hearing the sound of His conchshell, by seeing a sanctified place in some mountain or hill and by observing a forest like the ones in Vṛndāvana.
Nectar of Devotion 35:

Those who are situated on the platform of śānta-rasa get their impetus for advancement in devotional service by smelling the tulasī offered at the lotus feet of the Lord, by hearing the sound of His conchshell, by seeing a sanctified place in some mountain or hill, by observing a forest like the ones in Vṛndāvana, by going to a place of pilgrimage, by visiting the course of the Ganges River, by being victorious over the dictations of bodily demands (i.e., eating, sleeping, mating and defending), by understanding the devastation of eternal time and by constantly associating with devotees engaged in Kṛṣṇa consciousness. All these different items are favorable in elevating saintly persons situated in śānta-rasa to the advanced stage of devotional service.

Krsna, The Supreme Personality of Godhead

The brāhmaṇa Śrutadeva was thinking thus: "I have fallen into the deep, dark well of householder life and am the most unfortunate person. How has it become possible that Lord Kṛṣṇa, who is the Supreme Personality of Godhead, and His associates, the great sages, whose very presence makes a place as sanctified as a pilgrimage site, have agreed to come to my place?"
Krsna Book 86:

While Śrutadeva was welcoming Lord Kṛṣṇa and His associates, he simply forgot himself in transcendental joy. After welcoming the Lord and His companions, according to his ability he brought fruits, incense, scented water, scented clay, tulasī leaves, kuśa straw and lotus flowers. They were not costly items and could be secured very easily, but because they were offered with devotional love, Lord Kṛṣṇa and His associates accepted them gladly. The brāhmaṇa’s wife cooked simple foods like rice and dhal, and Lord Kṛṣṇa and His followers were very much pleased to accept them because they were offered in devotional love. When Lord Kṛṣṇa and His associates were fed in this way, the brāhmaṇa Śrutadeva was thinking thus: "I have fallen into the deep, dark well of householder life and am the most unfortunate person. How has it become possible that Lord Kṛṣṇa, who is the Supreme Personality of Godhead, and His associates, the great sages, whose very presence makes a place as sanctified as a pilgrimage site, have agreed to come to my place?" While the brāhmaṇa was thinking in this way, the guests finished their lunch and sat back very comfortably. At that time, the brāhmaṇa Śrutadeva and his wife, children and other relatives appeared there to render service to the distinguished guests. While touching the lotus feet of Lord Kṛṣṇa, the brāhmaṇa began to speak.

It is very difficult to attempt to reach the stage of knowledge and renunciation while in family life. Kṛṣṇa conscious persons therefore take shelter of the association of devotees or sanctified places of pilgrimage.
Krsna Book 87:

The personified Vedas continued: "Dear Lord, You are sac-cid-ānanda-vigraha (Bs. 5.1), the ever-blissful form of knowledge, and because the living entities are parts and parcels of Your personality, their natural state of existence is to be fully conscious of You. In this material world, anyone who has developed such Kṛṣṇa consciousness is no longer interested in the materialistic way of life. A Kṛṣṇa conscious being becomes uninterested in family life, where there is some concession for sense enjoyment. In other words, he is no longer interested in sense gratification. The perfection of human life is based on knowledge and renunciation, but it is very difficult to attempt to reach the stage of knowledge and renunciation while in family life. Kṛṣṇa conscious persons therefore take shelter of the association of devotees or sanctified places of pilgrimage. Such persons are aware of the relationship between the Supersoul and the individual living entities, and they are never in the bodily concept of life. Because they always carry You in full consciousness within their hearts, they are so purified that any place they go becomes a holy place of pilgrimage, and the water which washes their feet is able to deliver many sinful persons loitering within this material world."

Lectures

Bhagavad-gita As It Is Lectures

In the Bhagavad-gītā it is stated, haṭha-yoga, is to be performed in a sacred place, alone in a secluded place. That is not possible in this age if you have to perform haṭha-yoga in a secluded place, in a sanctified place and alone.
Lecture on BG 4.1 -- Montreal, August 24, 1968:

Haṭha-yoga is a process for making the mind under control if it is properly performed. But generally it is in the name "haṭha-yoga." I have... Several times... In the Bhagavad-gītā it is stated, haṭha-yoga, how it is to be performed, that you have to perform in a sacred place, alone in a secluded place, sitting like this, seeing like this, eating like this. Who is following those regulations? Nobody is following. So they are, simply it is going on under the name of "yoga," but actually, nobody is following the principles. That is difficult. That is not possible in this age. Now suppose if you have to perform haṭha-yoga in a secluded place, in a sanctified place and alone. Who is fulfilling these three conditions? Ekākī yata-cittātmā. Ekākī. Ekākī means alone. Śucau deśe. Śucau deśe means very sanctified place. Samaṁ grīvam. This body and the, I mean to say, neck, and the śiraḥ, śiraḥ means this head—they should be in a straight line. And you cannot close your eyes fully. You have to half-close and see the top of your nose. In this way, you sit down always. Never go to sleep. I have seen in my childhood yogi in Calcutta, Kālīghāṭa. He was twenty-four hours sitting. When he was feeling uncomfortable, he had a wooden cot,(?) like that. But he was never sleeping. That is yoga practice. Who is going to do that? It is very difficult. Therefore Arjuna said, "Kṛṣṇa, You are recommending this yoga practice, but it is impossible for me to do." Five thousand years ago, a person like Arjuna declined, "Oh, it is not possible for me." And so many rascals they are trying that yoga system. That is not possible.

Yogi is sitting nicely there and meditating. That is yoga system. So these places are especially selected, just like Hardwar, Kanchi and Prayāga. They are, from time immemorial, in Vedic age, those places are sanctified.
Lecture on BG 6.4-12 -- New York, September 4, 1966:

The yogi has to fix up his sitting place. What is that? Śucau deśe. He should select a place which is very, very pure. Now, that means a place like Hardwar. Our young friend, Mr. Howard, he has been to Hardwar. He has seen how nicely that place is. River Ganges is flowing and very nice, calm, quiet. You'll find three miles after, four miles after, one yogi is sitting nicely there and meditating. That is yoga system. You see? So śucau deśe, in a place where..., the sanctified place. So these places are especially selected, just like Hardwar, Kanchi and Prayāga. They are, from time immemorial, in Vedic age, those places are sanctified. Just like this Bhagavad-gītā was spoken in the Battlefield of Kurukṣetra. Dharma-kṣetre, the land of religiosity. Even war was performed. Because this war was not ordinary war. That was religious war. Religious war. This Kurukṣetra battle, that was religious war. Don't you find in the warfield where Śrī Kṛṣṇa, the Supreme Personality of Godhead, is present, do you think it is ordinary war? No. It is not ordinary war. And it was performed in a place which is called dharma-kṣetra. So sometimes war is also performed in terms of religiosity. That is prescribed. That is required.

So here, śucau deśe, perfectly sanctified place. Śucau deśe pratiṣṭhāpya. He must be situated in a very sanctified place. Sthiram āsanam ātmanaḥ. And the āsanam, and the sitting place should not be changed. The same āsana. He should perform yoga, meditation, on the same place and the same sitting place. Ātmanaḥ. And how that place, the sitting place, should be selected? Na ati ucchritam. Not too much raised, nor too much low. Nāty-ucchritam. And cailājina-kuśottaram. Caila. Caila means cotton something, cotton sitting place.

After sitting in a secluded place, in a sanctified place, and according to the sitting arrangement, with tigerskin or deerskin and straw, as it is recommended, then one should sit down there.
Lecture on BG 6.11-21 -- New York, September 7, 1966:

Sometimes it is recommended that yoga system is meditation in the void. But we do not find in the Vedic literature that yoga system meditation on void. No. It is meditation on Viṣṇu. That will be explained in the Bhagavad-gītā. Now, after sitting in a secluded place, in a sanctified place, and according to the sitting arrangement, with tigerskin or deerskin and straw, as it is recommended, then one should sit down there. He should not change his āsana, sitting place. Then after sitting, what he has to do? He says, samaṁ kāya-śiro-grīvaṁ dhārayann acalaṁ sthiraḥ (Bg. 6.13-14). Now, one has to sit down straight. One has to sit down straight so that his skull, this head, and the body, and everything should be straight like that. Samaṁ kāya-grīvam. Grīva means this neck. The neck and the skull and the body should be in one straight line. Samaṁ kāya-śiro-grīvaṁ dhārayann acalam. And should not move. Sit down like this. Samprekṣya nāsikāgram. And one has to see the top portion of the nose. Not that one has to close his eyes completely.

No fear. Because you are put in a Himalaya, in a secluded place, and in a sanctified place. So you haven't got to, for any other reason, you haven't got to move your neck.
Lecture on BG 6.11-21 -- New York, September 7, 1966:

Here it is said that in order to keep yourself alive, you have to always see the upper portion of your nose. Samprekṣya nāsikāgraṁ svaṁ diśaś cānavalokayan. And you cannot see that who is coming there, "Oh, who is here? Some tiger is coming or something is coming?" No. No fear. Because you are put in a Himalaya, in a secluded place, and in a sanctified place. So you haven't got to, for any other reason, you haven't got to move your neck. That is not possible in the society. You must have to go in a secluded place. There are so many disturbance. At once, disturbance is there and I have to look, "Who is there?" This is the position here. But here it is said that you cannot move your head. You have to sit down straight, that your neck and skull and body should be in one straight line, and you have to see the upper portion of your nose always. That is the system. Praśāntātmā vigata-bhīr brahmacāri-vrate sthitaḥ (Bg. 6.13-14). Then one should be undisturbed in mind. A man who is always disturbed in mind, he cannot perform yoga. That is not possible. And vigata-bhīḥ. Bhīḥ means fearfulness. One who has no fear. If he has got fear, then how he can go out of home in the jungle? That is not possible. That is another qualification for executing yoga. Not only for yoga. Any person who is trying to elevate himself in the spiritual line, he has to become fearless.

So so far yogis are concerned, they cannot take any palatable desirable things. They have to simply take only the necessities. There was one yogi in Calcutta. Of course, in a temple, in a sanctified place. He was taking once only a little quantity of rice boiled with water, at three o'clock in the afternoon he was taking. That was his food and nothing more.
Lecture on BG 6.11-21 -- New York, September 7, 1966:

"A person," I mean to say, "willfully trying to keep himself in starvation, he cannot perform yoga. Neither the person who eats more than he requires, he also cannot perform yoga." The eating process should be moderate, only for keeping the body and soul together. Not for enjoyment of the tongue. So that is the real yogic process, that you cannot eat very palatable things. Because as soon as palatable things comes before us, naturally if I take one, I must take two, three, four. You see? So so far yogis are concerned, they cannot take any palatable desirable things. They have to simply take only the necessities. Some of the yogis, I have seen, there was one yogi in Calcutta... Of course, in a temple, in a sanctified place. He was taking once only a little quantity of rice boiled with water, at three o'clock in the afternoon he was taking. That was his food and nothing more. Nothing more.

Srimad-Bhagavatam Lectures

So at least for a few days, let us sit down here and under the protection of Śrīla Rūpa Gosvāmī and Jīva Gosvāmī... This place is a very sanctified place.
Lecture on SB 1.2.5 -- Vrndavana, October 16, 1972:

Prabhupāda: 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... Just like here, in this very sacred place, (taps podium) all the Gosvāmīs used to study Bhāgavatam under the leadership of Rūpa Gosvāmī, Sanātana Gosvāmī. This is a very... This is the most important place in the world. So you have got this opportunity. So... (Hindi)

Indian: (Hindi)

Prabhupāda: Ācchā. So at least for a few days, let us sit down here and under the protection of Śrīla Rūpa Gosvāmī and Jīva Gosvāmī... This place is a very sanctified place. They used to assemble here. So we are not going to imitate them, but we want a place under the shelter of their lotus feet and discuss something of their contribution. Then our life may be one day successful.

Sri Caitanya-caritamrta Lectures

After controlling, after sitting, then one has to sit nicely in a secluded place, in a sanctified place, and sit straight with your neck, head and body in one straight line.
Lecture on CC Madhya-lila 20.137 -- New York, November 28, 1966:

Yoga means God plus myself, plus myself. The system is: those who are too much engrossed with this bodily conception of life, for them, yoga system is very good because it is a practice to withdraw the senses from their engagement in the external world to the inside. Pratyāhāra. And yama, niyama, asana, prāṇāyāma, dhyāna, dhāraṇā, pratyāhāra, samādhi—there are eight different stages of yoga practice. The first practice is yama. Yama, niyama. Under regulative principle, one has to try, endeavor, to control the senses about eating, about sleeping, about working. These are called yama-niyama. Then there are different kinds of sitting postures. They are called āsana. So yama-niyama means the first principle of yoga is to abstain from sex life. That is real yoga. Those who are indulging in sex life, intoxication, and so many nonsense things, they have no chance for any success in yoga. This is called yama-niyama. And then, after controlling, after sitting, then one has to sit nicely in a secluded place, in a sanctified place, and sit straight with your neck, head and body in one straight line. Then you have to see the tip of your nose without closing your eyes and not opening your eyes. If you open your eyes, then all this material manifestation will disturb you. And if you close your eyes, then you snap. (snores) I have seen. So many yogis are doing that, sleeping. (laughter) Yes. So these are the process.

General Lectures

Then how self-realization is possible? That is said, "Simply by chanting this Hare Kṛṣṇa." It doesn't require a secluded place, a sanctified place, or so many rules and regulations.
Lecture Engagement and Prasada Distribution -- Boston, April 26, 1969:

Now you will find in these Bhagavad-gītā pages that after explaining the process or practice of yoga system, Arjuna said, "My dear Kṛṣṇa, excuse me. I cannot practice it. I cannot practice it. It is impossible for me." Why? "Oh, I am a military man. How can I find out a secluded place? How can I sit in such a way? My mind is always restless. I have to do so many political affairs. So it is not possible for me." So how it is possible for the present-day people, which was refused by Arjuna five thousand years ago? It is not possible. The yoga system is accepted in the Vedic literature, that is a standard practice for self-realization. But the diagnosis of Śrīmad-Bhāgavatam, that kṛte yad dhyāyato viṣṇum (SB 12.3.52), "The yoga system of meditation was possible to be practiced in the Golden Age, or in the Satya-yuga," but not in this age. Then how self-realization is possible? That is said, kalau tad dhari-kīrtanāt: "Simply by chanting this Hare Kṛṣṇa." It doesn't require a secluded place, a sanctified place, or so many rules and regulations. Anywhere you can chant. While you are walking on the street, you can chant Hare Kṛṣṇa. You are in meditation.

Naimiṣāraṇya is situated near Lucknow in the northern India provinces, a very nice place, sanctified place.
Lecture at Christian Monastery -- Melbourne, April 6, 1972:

Respectable Fathers, Ladies and Gentlemen, I thank you very much for your kindly giving me a chance to speak about this Kṛṣṇa consciousness movement, which is going on all over the world with the, especially with the assistance of my American and European disciples. Long, long ago, prehistoric age practically... Because the modern history cannot give account of the world more than three thousand years. But about five thousand years ago a meeting was held at Naimiṣāraṇya. Naimiṣāraṇya is a place in India still existing. Perhaps some of you who might have visited India... This place is situated near Lucknow in the northern India provinces, a very nice place, sanctified place. Still people go and find peace for spiritual meditation. In that tract of land, Naimiṣāraṇya, from time immemorial this place was especially recognized for spiritual meeting. So there was a meeting of great saintly persons, and Sūta Gosvāmī, one of the disciples of Śukadeva Gosvāmī, he was selected the president to speak on Kṛṣṇa consciousness.

A Vaiṣṇava, wherever he goes, he makes the place sanctified.
Lecture -- Tokyo, April 20, 1972:

If you work irresponsibly, then you can, you have to accept... Sadā tad-bhāva-bhāvitaḥ (BG 8.6). If you become attached to this material enjoyment, then you will have to accept a body, and there are 8,400,000 different forms of body. You have to accept. But this education is not there, whole world. So simply these Kṛṣṇa conscious people, they are trying to educate people on this point. So it is sometimes very distressing, but never mind. Nothing is be distressed. When you serve Kṛṣṇa, there is no question of distress. Simply do your best and people will surely be benefited wherever you go. A Vaiṣṇava, wherever he goes, he makes the place sanctified. Vāñchā-kalpatarubhyaś ca kṛpā-sindhubhya eva ca. And kṛpā-sindhu. What these materialistic men can do mercy to the others? They cannot do anything. Here is the real mercy, to awaken a person to Kṛṣṇa consciousness. That is real mercy, because for want of this Kṛṣṇa consciousness he is suffering millions and millions of years. Sometimes he is becoming tree like that. Suppose here is a tree; it is standing for thousands of years. So in this way they're simply suffering. This transmigration of the soul, the soul is suffering. Vaiṣṇava is giving you information that "Why you are suffering? You just accept your original position, eternal servant of Kṛṣṇa. You become happy." This is Vaiṣṇava. Why you are suffering?

Conversations and Morning Walks

1975 Conversations and Morning Walks

The vānaprastha life is accepted, generally, after fiftieth year, not earlier. Then the husband and wife travels all over, I mean to say, spiritual sanctified places.
Room Conversation with the Mayor of Evanston -- July 4, 1975, Chicago:

Prabhupāda: Even he is very rich man's son. So this life is advised that a student live just like a menial servant of the teacher or the spiritual master. And they agree. We have got good instances. And he is coming from the first-class family, brāhmaṇa family or kṣatriya family or vaiśya family, first, second, third. So even śūdra family, he can learn also. So brahmacārī. Then he is, if he can remain without wife or without opposite sex, then he continues to remain as brahmacārī. He is encouraged. This process encourages to remain brahmacārī, that "Don't take to sex life, it is entailed with so many difficulties. Practice to remain a brahmacārī. You'll save so much trouble." But if he is unable—the teacher sees-Then he is allowed to marry, marriage. If he is trained up brahmacārī, when he marries, he lives with wife under rules and regulation, not like cats and dogs. And then, because he had previous training, at a certain age he gives up family life. That is called vānaprastha. Pañcaśordhvam vānam vrajet. The vānaprastha life is accepted, generally, after fiftieth year, not earlier. Then the husband and wife travels all over, I mean to say, spiritual sanctified places. In India there are so many places. So in this way, there is no sex in the vānaprastha. Simply the wife remains as assistant. And she also practices austerities. And then the husband, when he is fully mature, he sends wife back to his elderly children to take care of her and he takes sannyāsa. So this is spiritual advancement, and in sannyāsa life, one is absolutely dedicated for the service of God. So in this way his life becomes perfect.

Page Title:Sanctified place
Compiler:Labangalatika, Serene
Created:15 of Aug, 2009
Totals by Section:BG=1, SB=15, CC=0, OB=3, Lec=10, Con=1, Let=0
No. of Quotes:30