Chapter 6: Säìkhya-yoga
yoginam api sarvesam
sraddhavan bhajate yo mam
sa me yuktatamo matah
yoginäm—of all yogés; api—also; sarveñäm—all types of; mat-gatena—abiding in Me; antaù-ätmanä—always thinking of Me within; çraddhävän—in full faith; bhajate—renders transcendental loving service; yaù—one who; mäm—Me (the Supreme Lord); saù—he; me—Mine; yuktatamaù—the greatest yogé; mataù—is considered.
And of all yogés, 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.
The word bhajete is significant here. Bhajete has its root in the verb bhaj, which is used when there is need of service. The English word "worship" cannot be used in the same sense as bhaja. Worship means to adore, or to show respect and honor to the worthy one. But service with love and faith is especially meant for the Supreme Personality of Godhead. One can avoid worshiping a respectable man or a demigod and may be called discourteous, but one cannot avoid serving the Supreme Lord without being thoroughly condemned. Every living entity is part and parcel of the Supreme Personality of Godhead, and thus every living entity is intended to serve the Supreme Lord by his own constitution. Failing to do this, he falls down. The Bhägavatam confirms this as follows:
ya eñäà puruñaà säkñäd ätma-prabhavam éçvaram
na bhajanty avajänanti sthänäd bhrañöä patanty adhaù.
"Anyone who does not render service and neglects his duty unto the Primeval Lord, who is the source of all living entities, will certainly fall down from his constitutional position."
In this verse also the word bhajanti is used. Therefore, bhajanti is applicable to the Supreme Lord only, whereas the word "worship" can be applied to demigods or to any other common living entity. The word avajänanti, used in this verse of Çrémad-Bhägavatam, is also found in the Bhagavad-gétä: avajänanti mäà müòhäù: "Only the fools and rascals deride the Supreme Personality of Godhead Lord Kåñëa." Such fools take it upon themselves to write commentaries on the Bhagavad-gétä without an attitude of service to the Lord. Consequently they cannot properly distinguish between the word bhajanti and the word "worship."
The culmination of all kinds of yoga practices lies in bhakti-yoga. All other yogas are but means to come to the point of bhakti in bhakti-yoga. Yoga actually means bhakti-yoga; all other yogas are progressions toward the destination of bhakti-yoga. From the beginning of karma-yoga to the end of bhakti-yoga is a long way to self-realization. Karma-yoga, without fruitive results, is the beginning of this path. When karma-yoga increases in knowledge and renunciation, the stage is called jïäna-yoga. When jïäna-yoga increases in meditation on the Supersoul by different physical processes, and the mind is on Him, it is called añöäìga-yoga. And, when one surpasses the añöäìga-yoga and comes to the point of the Supreme Personality of Godhead Kåñëa, it is called bhakti-yoga, the culmination. Factually, bhakti-yoga is the ultimate goal, but to analyze bhakti-yoga minutely one has to understand these other yogas. The yogé who is progressive is therefore on the true path of eternal good fortune. One who sticks to a particular point and does not make further progress is called by that particular name: karma-yogé, jïäna-yogé or dhyäna-yogé, räja-yogé, haöha-yogé, etc. If one is fortunate enough to come to the point of bhakti-yoga, it is to be understood that he has surpassed all the other yogas. Therefore, to become Kåñëa conscious is the highest stage of yoga, just as, when we speak of Himalayan, we refer to the world's highest mountains, of which the highest peak, Mount Everest, is considered to be the culmination.
It is by great fortune that one comes to Kåñëa consciousness on the path of bhakti-yoga to become well situated according to the Vedic direction. The ideal yogé concentrates his attention on Kåñëa, who is called Çyämasundara, who is as beautifully colored as a cloud, whose lotus-like face is as effulgent as the sun, whose dress is brilliant with jewels and whose body is flower garlanded. Illuminating all sides is His gorgeous luster, which is called the brahmajyoti. He incarnates in different forms such as Räma, Nåsiàha, Varäha and Kåñëa, the Supreme Personality of Godhead, and He descends like a human being, as the son of Mother Yaçodä, and He is known as Kåñëa, Govinda and Väsudeva. He is the perfect child, husband, friend and master, and He is full with all opulences and transcendental qualities. If one remains fully conscious of these features of the Lord, he is called the highest yogé.
This stage of highest perfection in yoga can be attained only by bhakti-yoga, as is confirmed in all Vedic literature:
yasya deve parä bhaktir yathä deve tathä gurau.
tasyaite kathitä hy arthäù prakäçante mahätmanaù.
"Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed."
Bhaktir asya bhajanaà tadihämutropädhi nairäsyenämuñmin manaù kalpanam; etad eva naiñkarmyam. "Bhakti means devotional service to the Lord which is free from desire for material profit, either in this life or in the next. Devoid of such inclinations, one should fully absorb the mind in the Supreme. That is the purpose of naiñkarmya."
These are some of the means for performance of bhakti or Kåñëa consciousness, the highest perfectional stage of the yoga system.
Thus end the Bhaktivedanta Purports to the Sixth Chapter of the Çrémad-Bhagavad-gétä in the matter of Säìkhya-yoga Brahma-vidyä.