- yuktāḥ samakṣam ubhayatra vicinate tvāṁ
- yogena vāhnim iva dāruṣu nānyataḥ syāt
- (SB 7.9.47)
So yogena, this word, is very important in this verse. There are . . . Yogena means "by the means of"; upayena, "by the means of." So as it is stated in the Bhagavad-gītā, Kṛṣṇa says that bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55): "Only by devotional service one can understand Me." So here the word yogena should not be understood otherwise. If one says that jñāna-yogena, karma-yogena, haṭha-yogena, dhyāna-yogena . . . There are many yoga system. One can understand. That is the usual proverb nowadays, that "Any means, you can understand the Absolute Truth." Yata mat tata patha. "You can have your own process or yoga, and you can realize God." But that is not possible. Kṛṣṇa personally says, bhaktyā mām abhijānāti (BG 18.55). In another place, bhaktyā ekayā: "Only through devotional service." And practically we see there are many jñānīs and dhyāna-yogīs, karmīs; they have no clear conception of the Absolute Truth. Vague idea. Even in many other religious system they have got some conception of God, not clear idea. But in bhakti-yoga you can understand directly the Supreme Personality of Godhead, Kṛṣṇa.
Kṛṣṇa is the Supreme Personality of Godhead. Kṛṣṇas tu bhagavān svayam (SB 1.3.28). There are many expansion of God. Advaitam acyutam anādim ananta-rūpam (BS 5.33). He has got many forms, but this form which we know as Kṛṣṇa, that is the original Kṛṣṇa, or original God. That is stated in the Bhagavad-gītā. Kṛṣṇa says, mattaḥ parataraṁ nānyat (BG 7.7): "Although I have got many forms, but the original, supreme form is Kṛṣṇa." But that does not mean that the other forms of Kṛṣṇa, not our manufactured, but as it is stated in the śāstra . . . Kṛṣṇa has got many names: Rāma, Govinda, Nṛsiṁha, Varāha. There are other forms. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan (BS 5.39). Rāma, Nṛsiṁha, Varāha. He has got many forms. Rāma is also expansion of Kṛṣṇa. So these forms . . . We should not consider they are less powerful than Kṛṣṇa. Not that. But Kṛṣṇa is the original form. The example is given in the śāstra: just like candles. Dīpārcir eva hi daśāntaram abhyupetya (BS 5.46). The . . . There are thousands of candles, so we get one of them ignited, light up, and then second, then third, then fourth, then fifth—you can go on increasing millions. The each light, each candle, is equally powerful. There is no doubt. Kṛṣṇa's expansion not . . . The viṣṇu-tattva. It is called viṣṇu-tattva. Dīpārcir eva hi daśāntaram abhyupetya dīpāyate na hi tathā pṛthag asti hetu (BS 5.46). So viṣṇu-tattva. Viṣṇu-tattva is one, but still, just like the example, candle. One candle, first candle, is Kṛṣṇa. Sarva-kāraṇa-kāraṇam (BS 5.1), govindam ādi-puruṣaṁ tam ahaṁ bhajāmi. This is the conclusion.