Srimad Bhagavatam 10.87.18 | HH Bhanu Swami Maharaj | ISKCON Japan | 8 May 2026
jaya rādhā-mādhava kuñja-vihārī
gopījana-vallabha giri-vara-dhārī
yaśodā-nandana vraja-jana-rañjana
yamunā-tīra-vana-cārī
Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare
Hare Rāma Hare Rāma Rāma Rāma Hare Hare
Jaya Prabhupāda Jaya Prabhupāda
Prabhupāda Jaya Prabhupāda
Oṁ namo bhagavate vāsudevāya
Oṁ namo bhagavate vāsudevāya
Oṁ namo bhagavate vāsudevāya
nama oṁ viṣṇu-pādāya kṛṣṇa-preṣṭhāya bhū-tale
śrīmate bhaktivedānta-svāmin iti nāmine
namas te sārasvate deve gaura-vāṇī-pracāriṇe
nirviśeṣa-śūnyavādi-pāścātya-deśa-tāriṇe
jaya śrī-kṛṣṇa-caitanya prabhu-nityānanda
śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda
Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare
Hare Rāma Hare Rāma Rāma Rāma Hare Hare
Reading from Srimad Bhagavatam Canto 10 Chapter 87 Verse 18.
ŚB 10.87.18
उदरमुपासते य ऋषिवर्त्मसु कूर्पदृश:
परिसरपद्धतिं हृदयमारुणयो दहरम् ।
तत उदगादनन्त तव धाम शिर: परमं
पुनरिह यत् समेत्य न पतन्ति कृतान्तमुखे ॥ १८ ॥
udaram upāsate ya ṛṣi-vartmasu kūrpa-dṛśaḥ
parisara-paddhatiṁ hṛdayam āruṇayo daharam
tata udagād ananta tava dhāma śiraḥ paramaṁ
punar iha yat sametya na patanti kṛtānta-mukhe
Synonyms
udaram — the abdomen; upāsate — worship; ye — who; ṛṣi — of sages; vartmasu — according to the standard methods; kūrpa — gross; dṛśaḥ — their vision; parisara — from which all the prāṇic channels emanate; paddhatim — the node; hṛdayam — the heart; āruṇayaḥ — the Āruṇi sages; daharam — subtle; tataḥ — thence; udagāt — (the soul) rises up; ananta — O unlimited Lord; tava — Your; dhāma — place of appearance; śiraḥ — to the head; paramam — the highest destination; punaḥ — again; iha — into this world; yat — which; sametya — reaching; na patanti — they do not fall down; kṛta-anta — of death; mukhe — into the mouth.
Translation
Among the followers of the methods set forth by great sages, those with less refined vision worship the Supreme as present in the region of the abdomen, while the Āruṇis worship Him as present in the heart, in the subtle center from which all the prāṇic channels emanate. From there, O unlimited Lord, these worshipers raise their consciousness upward to the top of the head, where they can perceive You directly. Then, passing through the top of the head toward the supreme destination, they reach that place from which they will never again fall to this world, into the mouth of death.
Purport
Here the śrutis who teach meditational yoga glorify the Personality of Godhead. The various processes of yoga are for the most part gradual and full of opportunities for distraction. Authentic methods of yoga, nonetheless, all aim at meditation on the Supersoul (Paramātmā), whose primary residence is in the region of the heart, alongside the jīva soul. This manifestation of Paramātmā in the heart is very subtle and difficult to perceive (daharam), and thus only advanced yogīs can realize Him there.
Neophyte meditators often practice focusing on the Supersoul’s secondary presence in one of the lower centers of vital energy, such as the mūlādhāra-cakra, at the base of the spine, the svādhiṣṭhāna-cakra, in the area of the navel, or the maṇipūra-cakra, in the abdomen. Lord Kṛṣṇa refers to His expansion as Paramātmā in the abdominal cakra as follows:
ahaṁ vaiśvānaro bhūtvā
prāṇinaṁ deham āsthitaḥ
prāṇāpāna-samāyuktaḥ
pacāmy annaṁ catur-vidham
“I am the fire of digestion in the bodies of all living entities, and I join with the air of life, outgoing and incoming, to digest the four kinds of food.” (Bg. 15.14) Lord Vaiśvānara presides over digestion and in general bestows the capacity of mobility on animals, humans and demigods. In the judgment of the śrutis speaking this verse, those who limit their meditation to this form of the Lord are less intelligent, kūrpa-dṛśaḥ, meaning literally “having eyes clouded by dust.”
The superior yogīs known as Āruṇis, on the other hand, worship the Supersoul in His form as the indwelling companion of the jīva in the heart, the Lord who endows His dependent with the power of knowledge and inspires him with all varieties of practical intelligence. And just as the physical heart is the center of blood circulation, so the subtle heartcakra is the crossroads of numerous channels of prāṇa, called nāḍīs, which extend outward to all parts of the body. When these passageways have been sufficiently purified, the Āruṇi yogīs can leave the heart region and go upward to the cakra at the roof of the brain. Yogīs who leave their bodies through this cakra, the brahma-randhra, go directly to the kingdom of God, from which they need never return to be reborn. Thus even the unsure process of meditational yoga can bear the fruit of pure devotion if it is followed perfectly.
Śrīla Viśvanātha Cakravartī Ṭhākura cites several śruti-mantras that echo the words of this verse: udaraṁ brahmeti śārkarākṣā upāsate hṛdayaṁ brahmeti āruṇayo brahmā haivaitā ita ūrdhvaṁ tv evodasarpat tac-chiro ’śrayate. “Those whose vision is clouded identify Brahman with the abdomen, while the Āruṇis worship Brahman in the heart. One who is truly Brahman-realized travels upward from the heart to take shelter of the Lord who is manifested at the top of the head.”
śataṁ caikā ca hṛdayasya nāḍyas
tāsāṁ mūrdhānam abhiniḥsṛtaikā
tayordhvam āyann amṛtatvam eti
viśvaṅṅ anyā utkramaṇe bhavanti
“There are one hundred and one subtle prāṇic channels emanating from the heart. One of these — the suṣumṇā — extends to the top of the head. By passing up through this channel, one transcends death. The other channels lead in all directions, to various kinds of rebirth.” (Chāndogya Upaniṣad 8.6.6)
The Upaniṣads refer repeatedly to the indwelling Paramātmā. Śrī Śvetāśvatara Upaniṣad (3.12-13) describes Him as follows:
mahān prabhur vai puruṣaḥ
sattvasyaiṣa pravartakaḥ
su-nirmalāṁ imāṁ prāptim
īśāno jyotir avyayaḥ
aṅguṣṭha-mātraḥ puruṣo ’ntar-ātmā
sadā janānāṁ hṛdaye sanniviṣṭaḥ
hṛdā manīṣā manasābhikḷpto
ya etad vidur amṛtās te bhavanti
“The Supreme Personality of Godhead becomes the Puruṣa to initiate the expansion of this cosmos. He is the perfectly pure goal that yogīs strive to reach, the effulgent and infallible ultimate controller. Measuring the size of a thumb, the Puruṣa is always present as the Supersoul within the hearts of all living beings. By exercising proper intelligence, one can realize Him within the heart; those who learn this method will gain immortality.”
In conclusion, Śrīla Śrīdhara Svāmī prays:
udarādiṣu yaḥ puṁsāṁ
cintito muni-vartmabhiḥ
hanti mṛtyu-bhayam devo
hṛd-gataṁ tam upāsmahe
“Let us worship the Supreme Lord, who resides in the heart. When mortal beings think of Him by the standard procedures established by great sages, meditating upon Him in His expansions in the abdomen and other regions of the body, the Lord reciprocates by destroying all fear of death.”
HH Bhanu Swami Maharaj:
So, the previous verses were describing the Supreme Lord who has form, qualities and activities. This verse describes one method by which you can realize the Lord. It also indicates the goal, what happens when we realize the Lord. So this verse is describing yoga process. And even among yogis, there are different ways of meditating. So one such is to meditate on the abdomen and the other is to meditate on the heart.
So as we said here, ultimately you have to meditate at the top of the head. So in another words, we have various chakras, ultimate goal is to reach top of the head and then you get liberation. So there are many scriptures describing this process of meditation. And it’s a let’s say, a rather complex process. And many practitioners warn that, if you don’t do it properly, you get very negative effects.
So the reason is that in this yoga process, we’re dealing with the subtle body and the pranas. We meditate on the chakras. The chakras are centers of prana. The chakras are centers of prana. And the pranas circulate throughout the body and effect all of your organs. So if you don’t control the pranas properly and raise upto [Laughs] the top of the head, they an start doing other things in your body and you can get physical effects in term of illness and whatever.
Yesterday we talked about the koshas. So we have the annamaya kosha, which is the gross body, and we have the pranamaya kosha, more subtle, prana body. So then we have the manomaya kosha, which is more subtle. So in the yoga system, you’re using the pranamaya kosha and the manomaya kosha [Laughs]. And you do something wrong, then you can get effects on the gross body and the subtle body and the mind [Laughs]. So therefore the yogis, though they have the scriptures, they always say, don’t just follow the scripture, you have to do it through a teacher [Laughs]. Otherwise you go crazy or you get physical effects [Laughs]. So though, it is described in the scripture, it’s also a difficult process. One of the effects is you can get siddhis. But the highest goal is to get liberation.
So that liberation is described here in the last line [Laughs]. So this is one method by which we can get out of the material world. Of course it says that you escape from death [Laughs]. Which means you get liberation. Of course, the goal of the devotee is more than that, to realize the form, qualities, and activities of the Lord. So here, you are meditating on the stomach and you are meditating on the heart [Laughs], but the real process is to remember the Supreme Lord [Laughs]. Of course, the fortunate yogis will meditate on Paramatma.
However, even there, if they realize Paramatma, they also usually make a bad choice. So though they realize Paramatma, then they choose to merge into Paramatma [Laughs]. Or they merge into His effulgence [Laughs]. So both are considered to be pretty unfortunate [Laughs]. After actually realizing the form of Paramatma, you merge into Him [Laughs]. So that is considered to be unfortunate because you have a choice to realize Paramatma then you can go on serve Him and realize Bhagavan but they don’t do that [Laughs]. So the only way they can actually make a good choice is if they get association with devotees [Laughs].
So therefore, we can’t just practice independently, we do have to have the advice of a Guru [Laughs]. And the purpose of Guru is to direct you in the proper way [Laughs]. So this process is one way, but of course it’s not the only way to realize the Lord. And this process is difficult. And it’s likely you end in liberation, and you don’t realize the form, qualities, and activities of the Lord. And of course, the whole purpose of this, these prayers is to show the Supreme Lord with His form [Laughs], qualities, and activities [Laughs].
Nevertheless, the scriptures also give us alternatives. You can realize Brahman, you can realize Paramatma, or you can realize Bhagavan. And it’s left to the jiva to decide which to [Laughs] attain. So scripture gives these different choices. And depending on who you accept as a teacher, then you start choosing different goals [Laughs]. So we have to choose the best teacher who gives us the highest goal [Laughs]. And of course we have to choose the best teacher who gives us the highest goal. And of course we have to choose the best scripture [Laughs]. If you concentrate only on the yoga scriptures, you gonna end up with one goal [Laughs]. If you only concentrate on Upanishads, you end up with Brahman [Laughs]. If you concentrate on Bhagavatam, then you realize Krishna. So in this way, we have many choices, and we also have many teachers, we also have many scriptures.
So this may look a little confusing [Laughs]. Why do the Vedas give us so many choices [Laughs]? And the answer is, ultimately, they’re not giving many choices, they’re telling you the highest choice, but not all people want that, not all people are qualified for that, so they give other options. We can also say this is the Lord’s mercy. People have different inclinations, and the Lord responds to that. And we can contrast this with various religions. And in various religions, you don’t have any choice [Laughs]. No choice. Choose one thing, nothing else, no options, no other alternative [Laughs]. If you don’t choose Christ, you can’t go to [Laughs] heaven [Laughs]. If you don’t choose Christ, if you choose anything else, no, no result. Hell. You go to hell [Laughs]. And same with Islam [Laughs]. So many religions, no choice [Laughs]. In other words, the mercy of God is quite limited [Laughs]. So when people look at the Vedas, then they say, this is too much [Laughs]. Everything [Laughs]. You do anything you want [Laughs]. And of course, some people also take advantage of that [Laughs]. So many people, yes, Hinduism, very free, very liberal, do anything you want, choose any devata, worship anything, do anything [Laughs].
However, if we look closely, we will see, you make choices, and you also get different results. If we want material results, we choose Karma Yoga. If we want spiritual results, we can choose Jnana Yoga, Astanga Yoga, or Bhakti Yoga. But evrn spiritually we get different results [Laughs]. So of course, most religions will distinguish material and spiritual results, fine, and they choose spiritual results. Two choices [Laughs]. But once you choose spiritual, only one, one way [Laughs]. And once you choose spiritual according to the Vedas, then we have three choices [Laughs].
So therefore we have Brahman, Paramatma, and Bhagavan, the Lord manifested in different ways for different people. And though they are all one, and all spiritual, nevertheless, Bhagavan is the most complete manifestation. So an intelligent person following scripture will choose Bhagavan and Bhakti Yoga. But then the scriptures give us more choice [Laughs]. If you choose Bhagavan, then you can choose Vishnu, Narasimha Deva or Rama or Krishna, all sorts of choices [Laughs]. And though they all give prema and bliss, still, it is different prema and different bliss [Laughs]. And there again, intelligent person will choose the form who gives the most intense prema, the highest bliss. That is Krishna. So a person who chooses Krishna, then he is considered to be very fortunate.
However, if a person chooses any other form of Bhagavan, he is not unfortunate [Laughs]. And when he attains that form, then he is also most fortunate [Laughs]. So in this way, the Lord shows mercy in a variety of ways. So that is also, we can say, a natural quality of the Lord. Rather than just respond to everybody in the same way, He should respond to individuals. And thus we have various forms of the Lord and various qualities manifested in those various forms.
So in this way the Lord is showing His great mercy. And even that mercy is simply an aspect of His bliss. The essential quality of the Lord is bliss. And everything else, including His mercy, manifests from that bliss. And ultimately when He gives mercy, then the jiva can experience that bliss. And the bliss that the jiva experiences is individual. So that shows the perfection of the Lord.
Okay, Hare Krishna.
Q & A :
1.) So what about after you choose Krishna?
HH Bhanu Swami Maharaj: After you choose Krishna?
Devotee: Hmm.
HH Bhanu Swami Maharaj: You still have choice [Laughs]. So you can choose Krishna in Dwaraka, Krishna in Mathura and Krishna in Vrindavana. And then you can choose Dasya Rasa, Sakhya Rasa, Vatsalya Rasa, or Madhurya Rasa. And even there, in those individual Rasas, you have choice. There are different types of servants. There are different types of friends [Laughs]. Different types of elders. Different types of Gopis [Laughs]. So you get more and more choices [Laughs].
Devotee: If we increase the choice, then more [Not clear] and variety of the [Not clear].
HH Bhanu Swami Maharaj: Well, yeah, we can say, means, finer and finer choices according to your individual preference [Laughs]. So it becomes more individualized. The more you keep choosing, it’s customized. Customized for each individual [Laughs]. And then finally you get the individual, we can say individual form with individual qualities and complexion and service and whatever [Laughs].
Devotee: Everything is in the content, in the rasa.
HH Bhanu Swami Maharaj: Yeah, yeah. Just like in this material world, we have choices. So you can choose to, a transport. So you choose a car, or a motorcycle, or a bicycle [Laughs], or whatever, a train, bus, or whatever [Laughs]. And that’s individual choice on your circumstance and whatever. But even there you have choices. So if there’s a train, you can have the first class train [Laughs], the second class train [Laughs], whatever [Laughs]. Or if you choose car, then you have all choices of different cars you can drive [Laughs]. And each car will have it’s own advantages you know [Laughs]. And even if you choose a car, then you can also choose your particular color you like [Laughs]. And then you can start customizing that also [Laughs]. [Laughs] You can change the wheels and put AC in it and do all sorts of other things with it [Laughs]. So the same in the spiritual world [Laughs].
2.) Maharaj, in material world, everything depends on money. I want to fly but I don’t have money. I will just buy a bicycle. So in the spiritual world, what is the currency?
HH Bhanu Swami Maharaj: So in the spiritual world, you take a certain body, you have to choose a certain form of the Lord, etc. and certain service based on your own nature and capacity. So all Jivas have a capacity for bliss. So in the material world, the capacity is not manifested at all because we have material happiness, no bliss [Laughs]. So our capacity for bliss manifests when we serve the Lord. So when we reach prema, our capacity for bliss reaches its maximum. And we say that the maximum capacity is in Madhurya Rasa. But some Jivas do not choose that. Why because their capacity for bliss is different [Laughs]. If they choose Dasya, then capacity is different. So there’s actually a gradation in bliss in Prema itself. So we have Bhava, Prema, and I think, what is it? We get Pranaya, Sneha, Pranaya, Mana, Raga, Anuraga, Mahabhava. So we get all these different, and it’s more and more intense. But the intensity is also only in certain Rasas. So Madhurya Rasa gets Anuraga and Mahabhava. The others don’t. And Vatsalya you can say has Raga. And then Sakhya will have up to Pranaya. And Dasya is up to Prema [Laughs]. So their capacity is different and they gravitate towards certain Rasas. It gives them the maximum. And that’s most blissful for them and they’re content.
Devotee: They cannot shift?
HH Bhanu Swami Maharaj: Their capacity is different. Gas tank is only so much and you can put so much gas in your tank and you can’t put more in [Laughs].
3.) If we choose only Krishna, Krishna gives unlimited varieties. If we choose only one Krishna, then Krishna gives unlimited varieties.
HH Bhanu Swami Maharaj: If you don’t like choice, you choose Vishnu [Laughs].
Devotee: If you choose Krishna, you get more variety and choices Krishna gives.
HH Bhanu Swami Maharaj: Yeah [Laughs].
Devotee: Yeah, she felt that.
HH Bhanu Swami Maharaj: So that we must show mercy. So we get more types of devotees with Krishna and only one or two types with Vishnu [Laughs] choices are less.
Devotee: So ultimately, mercy means to give freely. Mercy means variety.
HH Bhanu Swami Maharaj: Yeah. Even we find with Krishna that in Vrindavan, that free will is manifested more freely than it is in Dwaraka. Because in Dwaraka, there is always reverence. So you are kind of confined by rules [Laughs]. Not with Krishna in Vrindavan [Laughs].
Devotee: No rules [Laughs].
HH Bhanu Swami Maharaj: [Laughs].
Devotee: [Laughs].
4.) Maharaj, how does Sampradaya influence our choices? It’s just not enacted by chance. Some people choose different, there are four Sampradayas. So different people choose or [Not clear] different Sampradaya. How this Sampradaya influence our choices in spiritual realm?
Devotee 2: In spiritual realm?
Devotee 1: Well, from here, we are going somewhere.
HH Bhanu Swami Maharaj: So our choice starts in the material world with our sadhana. So, if we have faith, we have faith in bhakti, but then we have choice [Laughs]. And even there, that choice also is somewhat defined by form of God. So, if you choose Vishnu, then you go to Sri Sampradaya or Madhva Sampradaya. If we choose Krishna, we do Vallabha or Gaudiya Sampradaya or Nimbarka [Laughs]. And if we choose Madhurya Rasa, then we choose Nimbarka or Gaudiya [Laughs]. And if we choose Parakiya Rasa, then we choose Gaudiya [Laughs]. And that’s just for forms of God, Rasa, but in terms of philosophy, you can also choose. So you can choose different philosophies. Advaita, Visishta Advaita, Achintya bhedabheda tattva. Another kind of choice you can make [Laughs]. Another choice may be according to how much you are following Varnashramic system or not. So, Madhvas and Sri Sampradaya are following more, Gaudiya is less [Laughs].
5.) Maharaj, for Mixed Bhakti, what is the destination?
HH Bhanu Swami Maharaj: Mixed Bhakti?
Devotee: Hmm.
HH Bhanu Swami Maharaj: Yeah, with Mixed Bhakti, you can get up to Salokya and Sarupya. So, better than liberation. But with Salokya and Sarupya, it does not mean you get Prema. So, you can get like a bhava [Laughs], little weaker form.
Devotee: With Pure Bhakti only you will get Prema and more, above Salokya and Sarupya?
HH Bhanu Swami Maharaj: That’s also response to choice. So, if you choose Mixed Bhakti and you keep progressing with that choice, the Bhakti amount is less. So, the result is less in the spiritual world [Laughs]. And if you choose karma misra bhakti, then, which means you have some attachment to material enjoyment etc, the result is, but you are doing mainly bhakti, you get to the spiritual world, but then emphasis is upon the nice spiritual form and place [Laughs] rather than service.
Devotee: Means Salokya?
HH Bhanu Swami Maharaj: Yes, Salokya, Sarupya. And if you choose jnana misra bhakti, because of that jnana influence, you end up with Santa Rasa [Laughs].
Devotee: Karma misra bhakti is not the Santa Rasa?
HH Bhanu Swami Maharaj: Or more like a Rati [Laughs]. There is something called Samanya Bhakti, which is a kind of just a general devotional feeling. Like the, we can say the people of, when Krishna is passing on the road, the general people, population is offering respects and so [Laughs]. That’s called Samanya Bhakti [Laughs]. Not too intense.
6.) Maharaj, this Rasa and different type of goal is very high level right to achieve. But when we are doing Sadhana Bhakti, devotees have tendency, because of the knowledge, they have tendency to look down to people who are practicing jnana or meditation. Though their goal is merely, only Brahman is the goal for them. Still it is very high from normal person’s perspective. So why we should look like that or we should avoid looking this practitioner as down or something doing not very important.
So Brahman, Paramatma and Bhagavan are all aspects of one Lord. So anyone who’s pursuing that is better than someone pursuing material world. And even those following Karma Kanda or Karma Yoga are to be respected in the sense that they are at least following the Vedic path [Laughs]. At the same time, we also realize that they are ignorant of the highest goal. At the same time, we also realize that they are ignorant of the highest goal. So therefore we consider them unfortunate [Laughs]. And thus we will find that Krishna criticizes the followers of the Vedas [Laughs]. Flowery words of the Vedas and all. And in Bhagavatam the jnanis and yogis are criticized because they put do much effort into the goal and all they get is Brahman [Laughs].
7.) Siksha line and Diksha line, the destinations will be similar?
HH Bhanu Swami Maharaj: For devotees?
Devotee: Yeah. For Rasa.
HH Bhanu Swami Maharaj: Yeah, it depends. If they are teaching Vaidhi bhakti or they are teaching Vishnu or whatever, you will get one goal. If they are teaching Krishna, and of course, Diksha would mean that if you get a Vishnu mantra, then obviously you are gonna worship Vishnu and if you get Krishna mantra, you will worship Krishna [Laughs]. But if you are all within Gaudiya or all within ISKCON, you get the same mantra [Laughs]. So that doesn’t matter. And then a lot would depend on the teachings you get either from the Diksha Guru or the Siksha Gurus. But because we are teaching Bhagavatam and the Acharyas’ works and Lord Caitanya’s teachings [Laughs], the emphasis is on Madhurya Rasa [Laughs].
8.) Hare Krishna Maharaj. What’s the exat meaning of liberation? This liberation is also eternal or eternity. As you said, the one who performs karma yoga will remain in this material world. And the one who performs Astanga Yoga will get liberated, and the one who performs Bhakti Yoga will attain the spiritual world. So liberation means, is it in the middle of the spiritual world and material world?
HH Bhanu Swami Maharaj: So when we talk about liberation, we mean that a person realizes Brahman, impersonal aspect of the Lord, not Paramatma or Bhagavan. But the yogi can attain Paramatma, but if he merges into Paramatma, [Not clear] mere liberation is equivalent to Brahman. So as stated in this verse, you get that and you don’t come back to the [Laughs] death in the material world, so it’s eternal liberation.
Devotee: But some Jiva come back right from Brahman?
HH Bhanu Swami Maharaj: So that, of course, is because there’s a verse that, patanty adho ’nādṛta-yuṣmad-aṅghrayaḥ [ŚB 10.2.32]: they fall down because they don’t worship or respect the lotus feet of the Lord. So Jiva Goswami and Vishwanath both explain that if you’re a jnani, and you don’t worship the Lord or disrespect the Lord, you can come at the stage of Jivanmukta. You can attain realization of Brahman with the material body. So those persons fall. They come back to another material body. They don’t merge into Brahman. It’s also said if the jnani does, does worship the Lord, he can get that liberation and he doesn’t worship the Lord, he cannot get liberation ultimately.
Devotee: So it means Maharaj, Astanga yoga, performing Astanga yoga is not enough. Bhakti should be there or worship should be there. Then only they will get eternal liberation?
HH Bhanu Swami Maharaj: Yeah.
Devotee: And what is the source of bliss? What kind of bliss they get?
HH Bhanu Swami Maharaj: Who? Yogis?
Devotee: Yes yes liberated, eternally liberated.
HH Bhanu Swami Maharaj: So that bliss is no more birth and death, no more karma, no more ignorance. So it’s just like a person who is sick, he recovers from the sickness. So in that sense, there is some happiness [Laughs]. But then of course we will say, well if you just recover from sickness and you are sitting in your house all day, is that happiness or not [Laughs]? So when you attain Brahman, there’s no body, there’s no senses, there’s nothing, and you’re just sitting in Brahman all the time. Free from suffering [Laughs].
Okay, Hare Krishna.
Devotees: Grantharaj Srimad Bhagavatam ki jai!!! HH Bhanu Swami Maharaj ki jai!!! Srila Prabhupada ki jai!!! Nitai Gaura Premanande Hari Haribol!!!