Bhagavad-gītā 7.1

Prabhupāda: [chants maṅgalācaraṅa prayers]

vande 'haṁ śrī-guroḥ śrī-yuta-pada-kamalaṁ śrī-gurūn vaiṣṅavāṁś ca śrī-rūpaṁ sāgrajātaṁ saha-gaṅa-raghunāthānvitaṁ taṁ sa-jīvam sādvaitaṁ sāvadhūtaṁ parijana-sahitaṁ kṛṣṅa-caitanya-devaṁ śrī-rādhā-kṛṣṅa-pādān saha-gaṅa-lalitā-śrī-viśākhānvitāṁś ca

[I offer my respectful obeisances unto the lotus feet of my spiritual master and of all the other preceptors on the path of devotional service. I offer my respectful obeisances unto all the Vaiṣṅavas and unto the Six Gosvāmīs, including Śrīla Rūpa Gosvāmī, Śrīla Sanātana Gosvāmī, Raghunātha dāsa Gosvāmī, Jīva Gosvāmī and their associates. I offer my respectful obeisances unto Śrī Advaita Ācārya Prabhu, Śrī Nityānanda Prabhu, Śrī Caitanya Mahāprabhu, and all His devotees, headed by Śrīvāsa Ṭhākura. I then offer my respectful obeisances unto the lotus feet of Lord Kṛṣṅa, Śrīmatī Rādhārāṅī and all the gopīs, headed by Lalitā and Viśākhā.]

nama oṁ viṣṅu-pādāya kṛṣṅa-preṣṭhāya bhū-tale śrīmate bhaktisiddhānta-sarasvatīti nāmine

[I offer my respectful obeisances unto His Divine Grace Bhaktisiddhānta Sarasvatī, who is very dear to Lord Kṛṣṅa, having taken shelter at His lotus feet.]

śrī-vārṣabhānavī-devī-dayitāya kṛpābdhaye kṛṣṅa-sambandha-vijñāna-dāyine prabhave namaḥ

I offer my respectful obeisances to Śrī Vārṣabhānavī-devī-dayita dāsa [another name of Śrīla Bhaktisiddhānta Sarasvatī], who is favored by Śrīmatī Rādhārāṅī and who is the ocean of transcendental mercy and the deliverer of the science of Kṛṣṅa.

mādhuryojjvala-premāḍhya-śrī-rūpānuga-bhaktida- śrī-gaura-karuṅā-śakti-vigrahāya namo 'stu te

[I offer my respectful obeisances unto you, the personified energy of Śrī Caitanya Mahāprabhu's mercy, who delivers devotional service enriched with conjugal love of Śrī Śrī Rādhā and Kṛṣṅa, coming exactly in the line of revelation of Śrīla Rūpa Gosvāmī.]

namas te gaura-vāṅī-śrī-mūrtaye dīna-tāriṅe rūpānuga-viruddhāpasiddhānta-dhvānta-hāriṅe

[I offer my respectful obeisances unto you, who are the personified teachings of Lord Caitanya. You are the deliverer of the fallen souls. You do not tolerate any statement against the teachings of devotional service enunciated by Śrīla Rūpa Gosvāmī.]

namo gaura-kiśorāya sākṣād-vairāgya-mūrtaye vipralambha-rasāmbhodhe pādāmbujāya te namaḥ

[I offer my respectful obeisances unto Śrīla Gaurakiśora dāsa Bābājī Mahārāja [the spiritual master of Śrīla Bhaktisiddhānta Sarasvatī], who is renunciation personified. He is always merged in a feeling of separation and intense love of Kṛṣṅa.]

namo bhaktivinodāya sac-cid-ānanda-nāmine gaura-śakti-svarūpāya rūpānuga-varāya te

[I offer my respectful obeisances unto Śrīla Saccidānanda Bhaktivinoda, who is the transcendental energy of Śrī Caitanya Mahāprabhu. He is a strict follower of the Gosvāmīs, headed by Śrīla Rūpa Gosvāmī.]

gaurāvirbhāva-bhūmes tvaṁ nirdeṣṭā saj-jana-priyaḥ vaiṣṅava-sārvabhaumaḥ śrī-jagannāthāya te namaḥ

[I offer my respectful obeisances to Śrīla Jagannātha dāsa Bābājī, who is respected by the entire Vaiṣṅava community and who confirmed the discovery of the place where Lord Caitanya appeared.]

vāñchā-kalpatarubhyaś ca kṛpā-sindhubhya eva ca patitānāṁ pāvenebhyo vaiṣṅavebhyo namo namaḥ

[I offer my respectful obeisances unto all the Vaiṣṅava devotees of the Lord. They are just like desire trees who can fulfill the desires of everyone, and they are full of compassion for the fallen conditioned souls.]

namo mahā-vadānyāya kṛṣṅa-prema-pradāya te kṛṣṅāya kṛṣṅa-caitanya-nāmne gaura-tviṣe namaḥ

[O most munificent incarnation! You are Kṛṣṅa Himself appearing as Śrī Kṛṣṅa Caitanya Mahāprabhu. You have assumed the golden color of Śrīmātī Rādhārāṅī, and You are widely distributing pure love of Kṛṣṅa. We offer our respectful obeisances unto You.]

pañca-tattvātmakaṁ kṛṣṅaṁ bhakta-rūpa-svarūpakam bhaktāvatāraṁ bhaktākhyaṁ namāmi bhakta-śaktikam

[I offer my obeisances unto the Supreme Lord, Kṛṣṅa, who is nondifferent from His features as a devotee, devotional manifestation, devotional incarnation, pure devotee and devotional energy.]

he kṛṣṅa karuṅā-sindho dīna-bandho jagat-pate gopeśa gopikā-kānta rādhā-kānta namo 'stu te

[O my dear Kṛṣṅa, O ocean of mercy, O friend of the distressed and the source of creation, O master of the cowherd men and the lover of the gopīs, especially Rādhārāṅī, I offer my respectful obeisances unto You.]

tapta-kāñcana-gaurāṅgi rādhe vṛndāvaneśvari vṛṣabhānu-sute devī praṅamāmi hari-priye

[I offer my respects to Rādhārāṅī, whose bodily complexion is like molten gold and who is the Queen of Vṛndāvana. You are the daughter of King Vṛṣabhānu, and You are very dear to Lord Kṛṣṅa.]

jayatāṁ suratau paṅgor mama manda-mater gate mat-sarvasva-padāmbhojau rādhā-madana-mohanau

[Glory to the all-merciful Rādhā and Madana-mohana! I am lame and ill advised, yet They are my directors, and Their lotus feet are everything to me.]

dīvyad-vṛndāraṅya-kalpa-drumādhaḥ śrīmad-ratnāgāra-siṁhāsana-sthau śrī-śrī-rādhā-śrīla-govinda-devau preṣṭhālībhiḥ sevyamānau smarāmi

[In a temple of jewels in Vṛndāvana, underneath a desire tree, Śrī Śrī Rādhā-Govinda, served by Their most confidential associates, sit upon an effulgent throne. I offer my humble obeisances unto Them.]

śrīmān rāsa-rasārambhī vaṁśī-vaṭa-taṭa-sthitaḥ karṣan veṅu-svanair gopīr gopīnāthaḥśriye 'stu naḥ

[Śrī Śrīla Gopīnātha, who originated the transcendental mellow of the rāsa dance, stands on the shore in Vaṁśīvaṭa and attracts the attention of the cowherd damsels with the sound of His celebrated flute. May they all confer upon us their benediction.]

hare kṛṣṅa hare kṛṣṅa kṛṣṅa kṛṣṅa hare hare hare rāma hare rāma rāma rāma hare hare

[O Śrīmāti Rādhārāṅī (the divine energy of the Lord Kṛṣṅa), O all-attractive reservoir of pleasure, Lord Śrī Kṛṣṅa, please engage me in Your loving devotional service.]

[prema-dhvani] Thank you very much.

[19:05]

mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṅu [Bg 7.1]

[Now hear, O son of Pṛthā [Arjuna], how by practicing yoga in full consciousness of Me, with mind attached to Me, you can know Me in full, free from doubt.]

So this yoga system, Kṛṣṅa consciousness yoga system, is to begin with developing attachment for Kṛṣṅa. And the process of developing attachment I have already explained to you for the several last meetings.

So for the beginners, attachment for God, everyone, people in the lowest stage, he has to admit the greatness of the Supreme Lord. God is great; there is no doubt about it. Everyone, even in the lowest status of life, he can admit. I don't speak of the animals. Animals, they have no sense of God. I am speaking of the human being.

There are different..., different grades of human civilization—the highest type of civilization and the lowest aboriginal—but every one of them has got a sense of God. That is there. This is the special prerogative of human being, not that only the civilized men. Perhaps you know all, when you came here from European countries in America, the Red Indian. They are considered as aboriginals; still, they have some religion, they have some conception of God.

So "God is great," that is admitted by the human civilization. Now what is that greatness? Generally when we speak of greatness...

[coughs] [aside:] Water.

...we think of the greatness of the sky. That is the simple example how thing can be great: "As great as the sky." But in the sky you have no perception. As there is development of these material elements from finer, I mean to say, existentional form, to grosser form, and the grosser form becomes tangible for our understanding, similarly, in every religion or in every society, the greatness of God is admitted. But how that greatness becomes tangible, that you can find in the Bhagavad-gītā.

Suppose you have got conception of a sky. But you cannot have a definite idea of the greatness of sky, because your experience and knowledge is gathered by sense perception. In the sky there is no sense perception. Just like we are sitting in this room. Within this room there is sky, but we cannot understand the sky. But if we try to understand this table we can at once understand, because in the table, if I touch, I feel the hardness; the perception is there.

My knowledge can receive that this is a hard table. But if I speak about sky, I cannot get any direct perception. Therefore simply understanding of greatness of God is not all. That, that is the beginning of attachment, "God is great." But you have to develop your attachment to the fullest extent. And that is love of God.

You cannot love sky. That is not possible. If I say, "You love sky," you'll say, "How to love sky? I want a tangible thing. I want a boy, I want a girl, then I can love. How I can love sky?" So simply understanding of greatness is not all. Then from the development of the..., from the idea of sky, there is next development is air. In the air you can perceive something.

When the air is blowing you can at least have some touch sensation. So as in the material world from the sky develops the air, from air develops the fire, electricity, and from electricity or fire develops the water, and from water develops this land. When it comes to the land you can understand something very tangible.

Similarly, greatness of God has to be developed how? From greatness of God, the idea of greatness, the sense of service must develop. "God is so great, so I must render some service to God." This sense of service is further development. Just like from the sky the air develops, similarly, from the idea of greatness of God the sense of service develops.

Because I am serving somebody great, I go to some office because he provides me. The proprietor gives me some salary; therefore he is greater than me. I render service in exchange of something given by him.

So God is so great. In the Vedic literature it is found that eko bahūnāṁ vidadhāti kāmān [Kaṭha Upaniṣad 2.2.13].

[The Supreme Lord is eternal and the living beings are eternal. The Supreme Lord is cognizant and the living beings are cognizant. The difference is that the Supreme Lord is supplying all the necessities of life for the many other living entities.]

That one great supreme living being, He is supplying all the necessities of all other small living beings. We are all small living being, and Kṛṣṅa, or the Supreme Lord, is the greatest living being. He is also a living being, just like us. The other day I explained that man is made after God, not that God is made after man.

Don't think that because I have got two hands, two legs, one head, therefore I have created a Kṛṣṅa who has got two hands, two legs, two... No. That is not the fact. Actually, because Kṛṣṅa has got two legs, two hands, one head, therefore you have also got.

So God is great, and I am dependent. So my sense of love has to be developed. We must accept that God is great, He is supplying our necessities, why not render some service in gratitude? Is there any harm? Suppose somebody is always supplying you everything, don't you think in your gratitude to supply..., to render some service to him? If you develop that sense of gratitude, that is further development, attachment, service.

Now that service has again to be further developed. How it is to be developed? Just like service to your friend. A friend does not demand service. Just like master, he demands service: "You must do it." But friend does not demand service, but his friend renders service voluntarily: "Oh, can I supply you this, my dear friend?" "All right. Yes, why not?" That means voluntary service. More intimately.

That is further development. That friendly service... One sort of friendship is with awe and veneration. Just like if you have a very rich friend, you cannot talk with him so frankly, although he is so..., he is your intimate friend. But a friend in the same status, you can talk with him very freely.

Similarly, we can develop friendship with God in two stages. The first stage is with awe and veneration: "Oh, God is so great. God is supplying us so many things, and in gratitude I must serve Him." Or, "He is my well-wisher; He's my friend." But if you further development your friendship... Just like Arjuna. Arjuna developed friendship with Kṛṣṅa.

When he saw Kṛṣṅa in His supreme universal form, he said, "My dear Kṛṣṅa, I have talked with You as friend. I have insulted You in so many ways." Friends and friends, sometimes they talk in insulting tone, but that is not insult, that is pleasure. Similarly, Arjuna also talks to Kṛṣṅa in so many insulting tone. But when he saw that "Oh, here is the Supreme Personality of Godhead," he was afraid. So friendship.

Then further development of service is to accept the Supreme Lord as son. When I get somebody as my son, the full service is there from the beginning of his life. So similarly, as the subtler form of elements develop into grosser forms—from sky to air, from air to fire, from fire to water, from water to land—similarly, the attachment of Kṛṣṅa begins to develop from the sense of greatness: "God is great," then "God is master," then "God is friend," and then "God is my son," and then "God is my lover."

In the lover stage, there are all other elements. When you love somebody, then there is loving element, and there is paternal element, there is friendship element, there is master and servant element, and there is greatness element. Therefore, in the sense of loving God, all other elements are full. Therefore the full attachment for Kṛṣṅa is to love Him as your lover.

So Kṛṣṅa says mad-āśrayam. This yoga system, bhakti-yoga, is to develop attachment for Kṛṣṅa under His protection. Mad-āśrayaḥ. Just like a friend protects his friend, a master protects his servant, a parent..., a father protects his child or a lover protects his lover, similarly, there is some protectional element. Mad-āśrayaḥ: "Kṛṣṅa is my friend, He'll protect me." "Kṛṣṅa is my master, He'll protect me." "Kṛṣṅa is my son, He'll protect me." "Kṛṣṅa is my lover, He'll protect me."

So this, this is called mad-āśrayaḥ. If we take this attitude in either of these attitudes, either friend or lover or son or master, like that, and you develop your attachment for Kṛṣṅa, then asaṁśayam, without any doubt, samagram, in complete..., in full completeness, you can understand what is God.

This is the philosophy of Kṛṣṅa consciousness, that you have to take shelter of Kṛṣṅa in either of these aspects, and you have to develop your attachment for either of these aspect. Then Kṛṣṅa says that jñānaṁ te 'haṁ sa-vijñānam idaṁ vakṣyāmy aśeṣataḥ [Bg 7.2].

[I shall now declare unto you in full this knowledge both phenomenal and noumenal, by knowing which there shall remain nothing further to be known.]

Now this knowledge of God is not a sentiment, it is science. It is science. This is scientific. Nobody can deny it. We are not preaching any particular type of sentiment, or any frog's speculation. It is fact. How our relationship with the Supreme Lord can develop, how we are related with Him, these things are fact on philosophical basis.

Therefore Kṛṣṅa is assuring Arjuna that "What I'm talking to you is not a religious sentiment, but it is jñānam." Jñānam means it is practical knowledge. Jñānam. Jñānam means theoretical knowledge, and vijñānam means practical knowledge. So Kṛṣṅa says, jñānam. Jñānaṁ te 'haṁ sa-vijñānam [Bg 7.2]: "I am just speaking to you the exact knowledge of the Supreme Personality of Godhead with practical demonstration."

Just like in the laboratory, if you are Ph.D. student, you have to appear for practical examination. Simply knowing that such and such chemical element mixed with such and such chemical element becomes such and such chemical element is theoretical knowledge. Oxygen and hydrogen mixed together produces water. This is theoretical knowledge. But when in the laboratory you actually act—such and such quantity of oxygen gas you mix with such and such quantity of hydrogen gas—at once there is the formulation of water. As soon as you mix alkali and acid together, there is at once reaction, [indistinct].

So similarly, theoretical knowledge that we have got a particular type of relationship with God, that you cannot deny. Anything, whatever you have got in your possession, you have got some particular relationship. Suppose you are Americans, we are Indian. So we have got some particular relationship with the state. I am Indian citizen, you are American citizen. So relationship must be there. You are sitting here. There is some relationship. Suppose my students, they have got relationship with me. I am their teacher, they are my disciple. Or if you are not my disciple then you are audience, I am speaker. Must be there some relationship.

So similarly, if with everything we have got some relationship, why not with God? There is. That is practical relationship, but we have forgotten. We have forgotten our relationship. And yoga means to connect, to reconnect that relationship again. That is called yoga. Yoga is not a mental speculation or for health's sake. Oh, for health's sake you may not go to the yoga system. If you simply adopt the practice of Sandoz exercise you can become very healthy, very strong. There is no need of... Yoga is different thing. Yoga means concentration of the mind towards God, towards Paramātmā, which we have forgotten now.

At the present moment, although we remember sometimes there is God, but actually, due to the influence of external energy, or the material energy, we have forgotten. So we have to establish, reestablish our forgotten relationship. It is not that you have no relationship with God and we are artificially forcing something relationship with God, Kṛṣṅa consciousness. No. You have your relationship. Simply by hearing, by cultivation of this knowledge, you revive your relationship, that's all. Just like in the matches there is fire. You simply rub it for some time, for a few seconds, oh, the fire will come out.

Similarly, your relationship with Kṛṣṅa, Kṛṣṅa consciousness, is there within you. Otherwise, how could you accept the Kṛṣṅa consciousness? "I've imported Kṛṣṅa from India," that is also a mistake. Kṛṣṅa is not for India or America. Just like the sun. This is same sun which I have seen in India, the same sun is in your America.

So nobody can claim, "Oh, this is Indian sun" and "This is American sun." Sun is one. It is our miscalculation that we say, "This is American land, this is American sun, this is American atmosphere." No. Everything in relationship with God. That is jñānam. That is knowledge. And vijñānam, and practical also.

So Kṛṣṅa says that "I will explain to you, if you adopt this principle, that development of attachment with Kṛṣṅa, under My protection..." If you don't take the protection of Kṛṣṅa, then you cannot develop attachment for Kṛṣṅa. You have to accept. That development I have... The other day, I have explained to you that it takes place by giving something, by taking something, by disclosing something, by understanding something, by eating something, by giving Kṛṣṅa to eat something. By six processes.

So Kṛṣṅa says, "I am speaking to you this jñānam," sa-vijñānam. Jñānaṁ te aham sa-vijñānam idam. Sa-vijñānam means "with scientific knowledge." Vakṣyāmy, "I'll say." Yad jñātvā, "If you try to understand this knowledge, or if you understand this knowledge," yaj jñātvā na iha, "not in this material world." Na iha.

Because in the spiritual world there is no ignorance. Spiritual life means full of knowledge, full of bliss, eternal life. So therefore Kṛṣṅa says that "If you understand this knowledge, the knowledge of Kṛṣṅa or the science of Kṛṣṅa, or the science of Kṛṣṅa consciousness," yaj jñātvā na iha bhūyo. Bhūyo means "again." Anyaj, "anything more," anyaj jñātavyam, "understandable," avaśiṣyate, "there remains."

That means "If you understand as I am speaking to you, in science, practical and theoretical, if you understand this knowledge, then you'll have nothing to know. There is nothing more knowable to you in this world. That means your knowledge becomes full." Yaj jñātvā neha bhūyo anyaj jñātavyam avaśiṣyate [Bg 7.2].

[I shall now declare unto you in full this knowledge both phenomenal and noumenal, by knowing which there shall remain nothing further to be known.]

Tac-chakti-dvaya-vivikta-svarūpa-visayakam jñānaṁ vijñānaṁ tena sahitaṁ te tubhyāṁ prapannāyāśeṣataḥ samagraṁ vakṣyāmi. Now here Kṛṣṅa says that "I am speaking to you." He's particularly marking Arjuna. Why? He does not say here, "I'm speaking to everyone." No. Everyone cannot understand this knowledge. It is confidential. Kṛṣṅa consciousness is not understandable by any ordinary man.

Of course, Lord Caitanya has made it so easy for this age that if you sincerely, with devotion, chant Hare Kṛṣṅa, you'll be able to understand. But the science as it is, itself, it is very difficult. It is very difficult. But because the age is not very favorable, the time is not very favorable, therefore Lord Caitanya has inaugurated this saṅkīrtana movement by chanting Hare Kṛṣṅa and dancing, so that your mind very quickly becomes cleared so that you can understand what is Kṛṣṅa consciousness. This simple process.

Otherwise, Kṛṣṅa says it is not for all. "I am speaking to you this scientific knowledge of Kṛṣṅa consciousness unto you." Why "unto you"? Because he's a surrendered soul. He's a surrendered soul. The beginning of Bhagavad-gītā is there. You know. When Kṛṣṅa was talking with Arjuna as friend, He did not talk very seriously. He was simply saying, "My dear Arjuna, it is not good for you that you shall not fight. You are a kṣatriya, you belong to the warrior class, so if you don't fight, it will not be very good." In this way, on the basis of friendship.

But Arjuna also understood that "Kṛṣṅa is not very seriously talking with me, because we are friends." So he surrendered himself. He said that "My dear Kṛṣṅa, I can understand that the problem which has arisen in this battlefield, it is very difficult problem. I have come here to fight, but I have been disturbed with sentiment. So how I can kill my brothers, my teacher, my grandfather, my grandsons, and so on, so on? So, but I know also that these problems, this problematic situation which has arisen, it can be solved by You only."

But Arjuna knew it that "Kṛṣṅa is not my ordinary friend. He is the Supreme Personality of Godhead." Therefore he at once surrendered. Śiṣyas te 'haṁ śādhi māṁ prapannam [Bg 2.7]:

[Now I am confused about my duty and have lost all composure because of weakness. In this condition I am asking You to tell me clearly what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.]

"I am surrendered unto You as Your disciple. Please accept me and just teach me what is good for me." Therefore Kṛṣṅa also says that jñānaṁ te aham, "I am speaking to you this knowledge, this confidential knowledge, because you are surrendered."

So this thing, this Kṛṣṅa consciousness, begins. Unless you have got at least a little attachment for Kṛṣṅa, unless you have taken to any sort of service to Kṛṣṅa, it is very difficult to understand. Jñānaṁ te 'haṁ sa-vijñānam [Bg 7.2].

[I shall now declare unto you in full this knowledge both phenomenal and noumenal, by knowing which there shall remain nothing further to be known.]

Tac-chakti-dvaya-vivikta-svarūpa-viṣayakam. So jñānam, you can understand this because you are surrendered soul. Prapannāyāśeṣataḥ samagrena upadekṣyāmi. So jñānam means the actual, factual knowledge. Jñānam means factual knowledge and practical demonstration of that knowledge. That will be explained in this chapter, and we shall further discuss on this point.

Now if there is any question, you can ask.

Devotee (1): Swāmījī, you said that the relationship with Kṛṣṅa as lover contains all the other symptoms of the other relationships.

Prabhupāda: Yes.

Devotee (1): Does this mean that that rasa is superior or better than the other rasas?

Prabhupāda: Yes. It is... If you neutrally examine that the position of the lover is better than the position of a person who is in relationship with Kṛṣṅa as master and servant. But that is studying the relationship or the mellows from neutral point of view. But anyone, either who is..., anyone, either he is in relationship as master and servant or relationship as father and child or lover and lover, from his position, He is supreme. But from neutral position the lover and the beloved, this kind of relationship with Kṛṣṅa is the best, is the supreme.

Therefore the worship of the gopīs to Kṛṣṅa... Lord Caitanya also displayed. His propaganda or His understanding of Kṛṣṅa was just like the lover and the beloved. Kṛṣṅa as Lord Caitanya was playing the part of Rādhārāṅī. He wanted to understand. Kṛṣṅa wanted to understand what is there in Rādhārāṅī. So that understanding, that feature of Kṛṣṅa, is Lord Caitanya.

Lord Caitanya is not different from Kṛṣṅa, but the feature in which Kṛṣṅa is trying to understand Rādhārāṅī, that is Lord Caitanya. So Rādhārāṅī's position is greater than Kṛṣṅa's. These are very confidential talks, but the relationship of love and the beloved, as it was between Kṛṣṅa and the gopīs, that is the highest type of relationship. There is no doubt about it.

Yes?

Devotee (2): Swāmījī, I just didn't hear you correctly. Did you say that Śrī Kṛṣṅa Caitanya was playing Rādhā?

Prabhupāda: Yes, He is playing the part of Rādhārāṅī. He is worshiping Kṛṣṅa as Rādhārāṅī worshiped Kṛṣṅa. There is a verse composed by Lord Caitanya. He says,

āśliṣya vā pāda ratāṁ pinaṣṭu mām [adarśanān] marma-hatāṁ karotu vā yathā tathā vā vidadhātu lampaṭo mat-prāṅa-nāthas tu sa eva nāparaḥ [Cc Antya 20.47]

[Let Kṛṣṅa tightly embrace this maidservant who has fallen at His lotus feet, or let Him trample Me or break My heart by never being visible to Me. He is a debauchee, after all, and can do whatever He likes, but still He alone, and no one else, is the worshipable Lord of My heart.]

He's praying, "My Lord Kṛṣṅa, either You trample me down by Your feet, either You embrace me as lover, or You make me brokenhearted without Your presence. Whatever You like You can do. But still I am Your eternal servitor." So this attitude was Rādhārāṅī's.

So Lord Caitanya is the feature of Kṛṣṅa understanding Rādhārāṅī. That Kṛṣṅa is great undoubtedly, but He thinks that Rādhārāṅī is greater than Him, because He cannot repay the loving transaction of Rādhā, er, of Kṛṣṅa. So He wanted to study what is there in Rādhārāṅī. "So I cannot study Rādhārāṅī in the feature of Kṛṣṅa. If I take the feature of Rādhārāṅī, then I can understand what I..." This is highest, I mean to say, transcendental sentiment. But Lord Caitanya is Rādhārāṅī's feature.

Tad-dvayaṁ caikyam aptam. Caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caityam āptam [Cc Ādi 1.5].

[The loving affairs of Śrī Rādhā and Kṛṣṅa are transcendental manifestations of the Lord’s internal pleasure-giving potency. Although Rādhā and Kṛṣṅa are one in Their identity, previously They separated Themselves. Now these two transcendental identities have again united, in the form of Śrī Kṛṣṅa Caitanya. I bow down to Him, who has manifested Himself with the sentiment and complexion of Śrīmatī Rādhārāṅī although He is Kṛṣṅa Himself.]

Kṛṣṅa, when He wants to enjoy, He expands His pleasure potency, which is Rādhārāṅī. Now one Kṛṣṅa becomes two: Kṛṣṅa and His pleasure potency. And that pleasure potency, when unites with Kṛṣṅa, that is Caitanya. Kṛṣṅa becomes two, Rādhārāṅī and Kṛṣṅa. Kṛṣṅa cannot enjoy anything material, because He is full in Himself.

Therefore if He has to enjoy something, then that enjoyable personality must be expanded from Him only. So that is Rādhārāṅī. And when that enjoyable personality again takes into one, that is Caitanya. These things you'll understand as you develop Kṛṣṅa consciousness, in higher development stage. But it is, we can discuss. This is the fact.

Yes?

Gargamuni: I just want to... You said that yoga means to connect with the Supreme, and then you said by that we concentrate our mind on God, and then after that you said Paramātmā.

Prabhupāda: Yes. The beginning of searching out God is within yourself. God is within yourself. So yoga means concentrating the mind on the Paramātmā. Paramātmā is the feature of the Supreme Lord who is seated in everyone's heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg 18.61].

[The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.]

Hṛd-deśe means in the heart. In the heart I am, as spiritual spark, I am also sitting, and the Kṛṣṅa is also sitting. The medical science cannot explain. As soon as the heart fails, they say, "Oh, he's gone." That means in the heart I am sitting and the Paramātmā is sitting. As the I and Paramātmā leaves the heart, the heart fails and there is no life. And it is a fact from medical science that all the energies of the body is coming from the heart. So this statement of the Bhagavad-gītā, that īśvaraḥ sarva-bhūtānāṁ hṛd-deśe [Bg 18.61]. Hṛd-deśe means in the heart.

So yoga means, as prescribed in the standard yoga system in the Bhagavad-gītā, means I myself try to find out the Paramātmā within my heart. So I cannot concentrate unless I withdraw all my sensual activities. You cannot practice yoga, [chuckling] at the same time indulge in sensual activities. These are all nonsense. So we have to concentrate all our sensual activities. That means repose them in the mind, and mind is concentrated upon the Paramātmā. That is real yoga.

Gargamuni: Yes, but we in Kṛṣṅa consciousness, we aren't interested in that Paramātmā, are we?

Prabhupāda: No. We have no interest, because we are directly meditating on Kṛṣṅa. Paramātmā is partial manifestation Kṛṣṅa. But Kṛṣṅa is the Supreme. Therefore if we concentrate our mind on Kṛṣṅa, that means Paramātmā is already served. If you have got one million dollars, then ten dollar service is already done. Paramātmā is partial representation of Kṛṣṅa. So if you concentrate your attention, whole attention, to Kṛṣṅa, that is far, far better than... And that is, I mean to say, accepted in the Bhagavad-gītā. Yoginām api sarveṣāṁ mad-gatenāntar-ātmanā [Bg 6.47].

[And of all yogīs, 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.]

"Anyone who is concentrating his mind upon Me, he is the topmost yogī." He's the topmost yogī. And that is very easy. If you simply see the picture of Kṛṣṅa, the statue of Kṛṣṅa, worship Kṛṣṅa, chant His name Kṛṣṅa, eat Kṛṣṅa's prasādam, talk Kṛṣṅa, read Kṛṣṅa's book, then you are always in samādhi. Samādhi. This is perfect samādhi. So Kṛṣṅa consciousness is not an ordinary thing. It is the highest, topmost yoga system. Is that clear?

Gargamuni: Yes.

Prabhupāda: All right. Chant. Śrī rāma jaya rāma jaya jaya...

[kīrtana] [prema-dhvani] [end]