Pradyumna: (leads chanting)

çroträdénéndriyäëy anye
saàyamägniñu juhvati
çabdädén viñayän anya
indriyägniñu juhvati

Translation: "Some of them sacrifice the hearing process and the senses in the fire of the controlled mind, and others sacrifice the objects of the senses, such as sound, in the fire of sacrifice."

Prabhupäda: Read the purport.

Pradyumna: "The four division of human life, namely the brahmacäré, the gåhastha, the vänaprastha and sannyäsé, are all meant to help men become perfect yogis, or transcendentalists. Since human life is not meant for our enjoying sense gratification like the animals, the four orders of human life are so arranged that one may become perfect in spiritual life. The brahmacärés, or students under the care of a bona fide spiritual master, control the mind by abstaining from sense gratification. They are referred to in this verse as sacrificing the hearing the process and the senses in the fire of the controlled mind. A brahmacäré hears only words concerning Kåñëa consciousness. Hearing is the basic principle for understanding, and therefore the pure brahmacäré engages fully in harer nämänukértanam-chanting and hearing the glories of the Lord. He restrains himself from the vibrations of material sounds and his hearing is engaged in the transcendental sound vibration of Hare Kåñëa Hare Kåñëa. Similarly, the householders, who have some license for sense gratification, perform such acts with great restraint. Sex life, intoxication and meat-eating are general tendencies of human society, but a regulated householder does not indulge in unrestricted sex life and other sense gratification. Marriage on principles of religious life is therefore current in all civilized human society because that is the way for restricted sex life. This restricted unattached sex life is also a kind of yajïa because the restricted householder sacrifices his general tendency towards sense gratification for higher transcendental life."

Prabhupäda:

çroträdénéndriyäëy anye
saàyamägniñu juhvati
çabdädén viñayän anya
indriyägniñu juhvati

So indriya-saàyama, yoga. Yoga means indriya-saàyama. Yoga indriya-saàyamaù. The yogic practice is recommended for persons who are too much in the bodily concept of life. Anyone.... Why anyone? Practically any person. Therefore this yogic practice was recommended for general population so that they can control the senses. Gradually, one has to take to this platform of indriya-saàyama or sattva-guëa. Rajo-guëa, sattva-guëa and tamo-guëa. So one has to promote himself to the platform of sattva-guëa.

Generally, people are in the rajas-tamo-guëa. I was explaining yesterday in the morning,

tadä rajas-tamo-bhäväù
käma-lobhädayaç ca ye
ceta etair anäviddhaà
sthitaà sattve prasédati
[SB 1.2.19]

Everyone is trying to be very peaceful and happy. That is possible when one is promoted to the platform of sattva-guëa. The yoga practice means that. Yoga practice means by controlling the airs within the body... That will be explained. There are five kinds of air, väyu. When the airs are not controlled in old age, according to Ayurvedic system, it is called väyu-roga. The muscles become slackened, old man. Because the air control or air circulation is not proper. There are many medicines, many practice of yoga.

So the real purpose is, yoga practice means, to control the senses.

indriyäëi paräëy ähur
indriyebhyaù paraà manaù
manasas tu parä buddhir
yo buddheù paratas tu saù
[Bg. 3.42]

This is the study of the whole structure. Grossly, our body means the senses. We are, everyone, animal and less intelligent men, they are busy only for sense gratification. Indriyäëi paräëi... They think the sense gratification, "This is enjoyment, this is happiness." But actually that is not happiness. Sukham ätyantikaà yat tad aténdriyam. What is actual happiness, ätyantikam, that is aténdriya. Aténdriya means beyond the senses. But because we have no such knowledge, because we are in the bodily concept of life, "I am this body," so I am interested in the matter of gratifying me senses. Indriyäëi paräëy ähuù.

And those who are little advance, they are in the enjoyment of the mind, mental speculation, philosophy, or theosophy. So many "sophies" are there. Somebody putting some theories, this theory, that theory, that theory. Mental speculation. They derives poetry, writing poetry, nice poetry. They are not on the gross platform of sense gratification but on the subtle platform of sense... Mind is also sense. Mind is also sense.

Kåñëa says in the Bhagavad-gétä, bhümir äpo 'nalo väyuù khaà mano buddhir eva ca, bhinnä prakåtir añöadhä: "These eight elements, they are also My prakåti, but bhinnä, separated, separated prakåti." Prakåti means subordinate to the puruña. As soon as the prakåti... Generally, we understand that the husband and wife.... Wife is called prakåti, and the husband is called puruña. So puruña means enjoyer, and prakåti means enjoyed. So similarly, when Kåñëa says, bhinnä me prakåtir añöadhä, that all these elements, gross and subtle, earth, water, air, fire, and these are gross elements, and the mind, intelligence and ego, subtle elements.... Then Kåñëa says, apareyam: "These elements are inferior prakåti." Apareyam itas tu viddhi me prakåtià paräm. There is another prakåti. What is that? Jéva-bhütäà mahä-bäho yayedaà dhäryate jagat. Jéva-bhüta, the living entity. The living entity is also prakåti. We are not puruña. But we forget this.

Prakåti means to be used by the puruña. Therefore our position is, real position is, we should be used be the Supreme Personality of Godhead, puruña, Puruñottama. This is our position. But artificially we are trying to become the puruña. That is mäyä. Instead of being utilized be the puruña, we are trying to become the puruña, to utilize the material nature. Yayedaà dhäryate jagat. The world is going on, the material world, because the living entities in the attitude of becoming puruña, they are trying to exploit the resources of this material nature. This is going on.

(aside:) You sit down, you people, on the chair.

So this is our material disease. And how we are trying to be master or enjoyer of this material world? By the senses, by the mind. Manaù ñañöhäni prakåti-sthäni karñati. Manaù.... Mamaiväàço jéva-bhütaù [Bg. 15.7]. "The living entities," Kåñëa says, "they are My part and parcel." So instead of serving Kåñëa, they are trying to utilizing, they are trying to utilize the material nature for their sense gratification. This is called struggle for existence. Prakåti-sthäni karñati. Karñati means hard struggle. Manaù-ñañöhänéndriyäëi prakåti-sthäni karñati [Bg. 15.7]. This is going on. And this karñati means struggling for existence. Because you cannot be happy by this artificial way of life. This is artificial way of life.

Just like both of them have been described as prakåti. Bhinnä me prakåtir añöadhä. And apareyam itas tu viddhi me prakåtià paräm. The parä, it is prakåti. Suppose there are two prakåtis, two women. One has dressed an man and one has dressed as woman. But how they can enjoy? Because actually they are prakåtis. Simply by changing the dress, there is no possibility of enjoyment. Prakåti. Therefore it is simply mental concoction. Manaù-ñañöhänéndriyäëi prakåti-sthäni karñati [Bg. 15.7]. This is going on.

Therefore those who are too much engrossed in the bodily concept of life, for them, this yoga system... Dhyäna, dhäraëa, präëäyäma, äsana, ity ädi. Different methods. Yama-niyama. But that yoga process also requires saàyama. Saàyamägni, it is said. Saàyamägniñu juhvati. This yoga practice means you have to control the senses, saàyamägni, sacrifice. The spirit of enjoying spirit should be sacrificed tin the fire of saàyama. That is required. Saàyamägniñu juhvati çabdädén indriyägniñu juhvati. By controlling the senses, indriyägni...

This is also very significant. Indriyägni. Indriyägni, that is described in the Närada-Païcarätra, håñékeëa håñékeça-sevanaà bhaktir ucyate [Cc. Madhya 19.170]. Håñéka means indriya, and håñékeça means Kåñëa. So when the indriyas, the senses will be engaged in the service of the master of the senses, that is indriyägniñu juhvati... You cannot control the senses simply by artificial means, by dhyäna, dhäraëa, präëäyäma, yama-niyama, äsana, pratyähära. There are so many systems. Big, big yogis, they failed.

Just like Viçvämitra Muni. He was practicing yoga, that indriya-saàyama. He was especially... Because he was king, so especially he was very sexually inclined. And the yoga process, he was trying to control the sex. But what was the result? The result was that Menakä, a society girl of the heaven, she appeared, and she was traveling there. There have been many instances like that. And tinkling of bangles, oh, immediately his yoga practice was broken. And he become attached by Menakä and there was birth of Çakuntalä. There is a drama written by Kälidäsa Kavi, "Çakuntalä." This is the subject matter, how a yogi failed to control his senses and was attached by a beautiful woman girl, and how Çakuntalä, the beautiful girl was born. That is the subject matter.

So this is sometime impossible. There are many, many instances. So this is artificial way of yoga system. But when actually, as it is recommended, çabdädén indriyäëy anya indriyägniñu juhvati. That indriyägniñu means the indriya of Kåñëa. When we satisfy the indriya, the senses of Kåñëa, then automatically our indriyas become satisfied, engaged.

There is another verse written by Prabodhänanda Sarasvaté. He said, kaivalyaà narakäyate tridaça-pür äkäça-puñpäyate durdäntendriya-käla-sarpa-paöalé protkhäta-daàñöräyate. Protkhäta-daàñöräyate. Just like dentist, when there some pain in the teeth, they extract. That is called protkhäta, extracted. So the indriyas have been compared with käla-sarpa, käla-sarpa, means a venomous snake. As soon as the käla-sarpa or snake touches in any part of your body, because the venomous teeth is there, death is there immediately. Therefore they're called käla-sarpa. Käla means death. Käla-sarpa. Therefore we are so much afraid of a snake. So but if the käla-sarpa's poison teeth is taken away, then it is no more, I mean, fearful. It is no more dangerous. Therefore Prabodhänanda Sarasvaté says that "By the mercy of Çré Caitanya Mahäprabhu, our indriyas, the senses, which are compared with the käla-sarpa, may be käla-sarpa, but the poison teeth is extracted." Durdäntendriya-käla-sarpa-paöalé protkhäta-daàñöräyate.

So that is bhakti-yoga process. Indriyas cannot be, I mean to say, controlled unless you engage your indriyas in the service of the master of indriyas. That is called bhakti-yoga. Sarvopädhi-vinirmuktaà tat-paratvena nirmalam [Cc. Madhya 19.170]. If you want to purify your indriyas, then you have to accept to be free from upädhi. At the present moment, because we are in bodily concept of life, I am thinking that "I belong to this family. So if I do not satisfy the family members... "I have to satisfy. This is my real position. Jévera 'svarüpa' haya --nitya-kåñëa-däsa [Cc. Madhya 20.108-109]. My position is servant of Kåñëa. That is my constitutional position. So Kåñëa means to serve Kåñëa's desire, what Kåñëa says. As Kåñëa says, sarva-dharmän parityajya mäm ekam [Bg. 18.66]. He is demanding. But if we do not do that, that means we are not willing to serve Kåñëa. Then.... My position is serve, to serve. Then I have to serve in my designation. "I am the master of this family, I am the belong to this society, to this nation, to this, that." so many. Gåha-kñetra-sutäpta-vittair janasya moho 'yam. Illusory master you have to serve, because you have to serve.

So these indriyas, unless they are purified by becoming without any designation... Just like Caitanya Mahäprabhu says, "I am not a brähmaëa, I am not a sannyäsé, I am a kñatriya, I am not a brahmacäré." Because these are designation. Varëäçrama-dharma, four varëas and four äçramas. Of course, now we do not know even this designation. We are simply animals at the present moment. Ähära-nidrä-bhaya-maithunam. But human society means to divide the whole human society into these eight divisions, brähmaëa, kñatriya, vaiçya, çüdra, brahmacäré, gåhastha, vänaprastha. Then it is systematic. But you have to go above that. That systematic division of the society is also sense gratification. That is not real life. That is also sense gratification. But it is systematized.

Just like I have several times said, the marriage is sense gratification, sex life. But somebody may say... They say that "Marriage is legalized prostitution." It may be, but still, there is some control. Although it is called "legalized prostitution," there is no difference between prostitution and married life, but there is some control. People become responsible. By responsible life, they can make advance. Irresponsible life will not help. Therefore loke vyaväyämiña-madya-sevä nityä hi jantoù. So our tendency for sense gratification is controlled. Therefore it is called license. Gåhastha life means a license for sense gratification. But we must know that sense gratification means material life. It may be systematic or not systematic. Sense gratifications means material life. But our aim is to transcend this mate-rial life and come to the spiritual life, platform of spiritual life. That is required. So there are so many processes.

So that is being discussed by Kåñëa. Here He is especially referring to the mystic yoga system, indriyägniñu juhvati, controlling the senses. So this controlling the senses... The simple method is that artificially if you want to practice yoga like Viçvämitra Muni or Durväsä Muni, very great... There are many big, big stories about these munis who were big, big yogis. This Durväsä Muni traveled all over the universe and he went beyond the universe in the spiritual world. He saw Lord Viñëu personally. Still, he was defeated. There are many stories. Ambaréña Mahäräja. So these indriyas cannot be controlled. Durdäntendriya-käla-sarpa-paöalé. But these indriyas cannot do any harm to you if you take the poison teeth of this deadly snake, poison teeth. Indriya-käla-sarpa-paöalé protkhäta...

What is that? What is the process of taking away the poison teeth? That is bhakti-yoga. That is bhakti-yoga. That means sarvopädhi-vinirmuktaà tat-paratvena nirmalam [Cc. Madhya 19.170], håñékeëa-håñékeça means indriya-håñékeça-sevanam. You cannot control the senses unless you engage your senses in the service of the senses of the Lord.

The Lord has got senses. He is also a living being like us. But less intelligent class, they cannot understand. They think that something must be opposite. No. The Vedic information is nityo nityänäm: "The Absolute Supreme Personality of Godhead, He is also eternal." That is explained in the Bhagavad-gétä also. Bhagavän says that "Arjuna, you and Me and all these people who have gathered here, we are nitya. We were present in the past, and we are now in the battlefield, and when we give up this body, we shall again remain the same, individual."

That is explained in the second chapter. This individuality continues. There is no such information that all of them become one by amalgamation. That is not possible because in the Bhagavad-gétä it..., mamaiväàço jéva-bhütaù jéva-loke sanätanaù [Bg. 15.7]. Aàçaù, the particles of the Supreme, they are sanätanaù. It is not that by chance the spirit, whole spirit, has been broken into pieces. No. That is not possible. Because in the Bhagavad-gétä you will find acchedyo 'yam: "It cannot be broken into pieces."

Then how it became pieces? Therefore these piecemeal, the small particles of the original whole, they are sanätanaù. It is not that by circumstance it has become small pieces. No. And when they amalgamate... Just like they give the example that the water, when it is put into the water, again it becomes one. But scientifically, they are molecules. They remain separate. Even the sunshine, they are simply combination of shining molecules. Similarly, we are also like that, shining spiritual molecules. So sanätanaù, these particles are sanätanaù.

So they must have engagement. Because we small particles of the Supreme, we are also engaged... Kåñëa-bahirmukha haïä bhoga väïchä. We are engaged in material affairs. So our business is to finish this material affair or not to be attracted by the material affairs, but to be attracted by the spiritual affairs. That is required. Not that finishing. It cannot be finished. Therefore in the çästra [it] says, ye 'nye 'ravindäkña vimukta-mäninas tvayy asta-bhäväd aviçuddha-buddhayaù: [SB 10.2.32] "Those who are thinking that 'Now we have brahma-jïäna, knowledge, and we have become one with Brahman, therefore we are now liberated,' vimukta-mäninaù, that is not liberation." The liberation is not there because tvayy asta-bhävät, because the senses are not yet engaged in the service of the Lord." They do not know the Personality of... Tvayy asta-bhäväd aviçuddha-buddhayaù. They cannot be liberated.

Why not? They have already become liberated? No. Äruhya kåcchreëa paraà padaà tataù patanty adho 'nädåta-yuñmad-aìghrayaù [SB 10.2.32]. Äruhya. They have undergone severe penances, austerities. That is right. And they have come to the paraà padam, brahmapäda, but patanty adhaù, because... änandamayo 'bhyäsät. Everyone wants änanda, and part and parcel of änanda, Kåñëa, he wants änanda. So simply realization, ahaà brahmäsmi, will not stay, will not stay. Because simply knowing "I am such and such," simply knowing that "I am a millionaire," or simply knowing that "I am a big man," that will not help him. He must also have activities. Änandamayo 'bhyäsät. Abhyäsät means there must be activities. If you stop activities, there will be no änanda. Then you will again search out where is activities. And because you have no spiritual activities, you will come down to the material activities.

So this artificial type of saàyamägniñu juhvati, it may help you for the time being to stop the activities for the indriya, but that will not be permanently done. Therefore this process, that sarvopädhi-vinirmuktaà tat-paratvena nirmalam... [Cc. Madhya 19.170]. When you become free from all designation... As Caitanya Mahäprabhu said-I was going to explain-that "I am not a brähmaëa, I am not a çüdra, I am not a kñatriya, I am not a vaiçya, I am not..." This is negation. Then what you are? Caitanya Mahäprabhu says, gopé-bhartuù pada-kamalayor däsa-däsänudäsaù. There is activities. As soon as we accept däsa-däsänudäsaù, there must be activities. A däsa has got activities. So däsa, when these activities are there, then håñékeëa håñékeça-sevanaà bhaktir ucyate [Cc. Madhya 19.170], that is called bhakti. If you adopt this means, to engage the senses in the service of the master of the senses... We possess some senses, but we are not master. Suppose I have got this touch sense, hand, I am working with, but actually I am not master. If the hand is paralyzed, you cannot work.

So how you can be master of the senses? It is dependent on something else, the master of senses. When Kåñëa says, sarvataù päëi-pädaà tat. Kåñëa has got hands and legs everywhere, or Brahman has got hands and legs... What is that hands and legs? Your hand, my hand, it is the Brahman's hand, because you are part and parcel of Brahman. So now your hands and legs are engaged with upädhi. Everyone is working, "I am American," "I am Indian," "I am brähmaëa," "I am çüdra," "I am this family," "I am this," "that," so many... So you have to forget this, that "I don't belong to this material world and so nice division," either you call brähmaëa, kñatriya, vaiçya, or American, Indian. "No. Purely I am spirit soul, and my business is to serve Kåñëa." Then you will be able to control your senses.

Because senses want engagement. If you artificially stop, it will not stay. For the time being, it may be appearing, but it is not possible. You cannot be desireless. Sometimes we say that "We should be desireless." That is not possible. The whole process should be purifying desire, purifying desire, mind. Mind is the source of desires. Therefore the bhakti process is first of all engage the mind. Sa vai manaù kåñëa-padäravindayoù. If you engage your mind, always thinking of Kåñëa, man-manä bhava mad-bhakto mad-yäjé mäà namaskuru... [Bg. 18.65]. This is the recommendation given by Kåñëa.

So if you first of all engage your mind to the lotus feet of Kåñëa, then Kåñëa says you become first-class yogi.

yoginäm api sarveñäà
mad-gatenäntar-ätmanä
çraddhävän bhajate yo mäà
sa me yuktatamo mataù
[Bg. 6.47]