Don't Be a Hypocrite

Don't Be a Hypocrite

Srimad-Bhagavatam 6.1.23
Honolulu, May 23, 1976

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Prabhupada: Srimad-Bhagavatam, Canto Six, Chapter One, verse number 23. (devotees repeat)

evam nivasatas tasya
lalayanasya tat-sutan
kalo 'tyagan mahan rajann
astasityayusah samah
 [SB 6.1.23]

So in this way the Ajamila, he practiced this unfair way of livelihood. Bandy-aksaih kaitavais cauryair garhitam vrttim asthitah. So vrtti means livelihood. If one adopts abominable livelihood, there is no, I mean to say, hope of spiritual advancement, finished because... We have learned from Bhagavad-gita. Arjuna says Krsna, param brahma param dhama pavitram paramam bhavan [Bg. 10.12]. "Krsna, you are the Supreme Brahman, param dhama, the supreme resort of everything, and pavitram paramam bhavan, and the supreme pure." So nobody can approach Krsna if he's impure. That is not possible. In the Bhagavad-gita still it is said, yesam tu anta-gatam papam: "One who is free from all contamination of sinful activities, yesam anta-gatam papam jananam punya-karmanam, "simply engaged in pious activities only," te, "such persons," dvanda-moha-nirmukta, "without any doubt and duality," bhajante mam drdha-vratah, "with fixed up mind he can become Krsna conscious."

So this Ajamila, he learned all this nonsense, abominable way of livelihood. And therefore his example is given, how he was downtrodden and fallen. Still by the grace of Narayana how he was elevated, that is the itihasa, history, which is, Suta Gosvami is citing, how Krsna consciousness is powerful. That is the motive of narrating Ajamila udha, delivering Ajamila. So here it is said, evam nivasatas tasya lalayanasya tat-sutan. Everyone is tat-sutan, his children. Even one big economic, economist professor, Prof. Marshall, he says... I was student of economics in the Marshall book. He says that economic development begins out of family affection. Family affection. That is the basis. That was his understanding, that nobody would work for livelihood unless he is attached in family. That is his proposition. So here he was attached to the family. Lalayanasya tat-sutan. Atah grha-ksetra sutapta vittaih [SB 5.5.8]. Material bondage is that family affection. It is not that one has to give up this procedure. No, that is not.

The Vedic civilization is so nice that you accept the platform which is suitable for you, brahmacari, grhastha, vanaprastha, sannyasa. The spiritual... These are called asrama. Asrama means where spiritual culture is practiced. That is called asrama. Perhaps you know this asrama word. Asrama means... It is not a place for sense gratification. It is a place for advancing in Krsna conscious. That is asrama. So there are four asramas for your spiritual cultivation: brahmacari, grhastha... Grhastha is also asrama, family. That is also asrama. If the grhastha life is meant for cultivating Krsna consciousness, it is all right. This is asrama. Grhastha asrama, then retired life, vanaprastha. Although grhastha asrama is allowed, but not for all the time, that up to the death, no. That is not allowed. After fiftieth year... Twenty-five years to fiftieth year the young man's spirit is there, the sex power is strong, so the grhastha-asrama is a concession for satisfying sex, that's all. But not more than fifty years. Then you must give up. That is the Vedic civilization. You accept grhastha asrama.

Up to twenty-fifth year you remain a brahmacari, learn from guru how to become brahmacari, guru-kula. Brahmacari gurukule vasan danta, how to practice self-control, sense control. A brahmacari is forbidden to see even young girl. Even the spiritual master's wife is young... Sometimes spiritual master is considered as mother. Adau mata guru-patni. There are seven mothers. So real mother, adau mata... Guru-patni, the spiritual master's wife, she is also mother. Adau mata guru-patni brahmani. The wife of a brahmana is mother. Actually every woman is mother. That is moral instruction. Matrvat para-daresu. Anyone, any woman who is not your wife, except your wife, every woman is to be considered as mother. This is education.

The nutshell of education is defined by Canakya Pandita that "Who is pandita, learned?" So he does not say that one who has passed MA, PhD, DAC, no. He doesn't say that. He says, "Any person who has learned to see like this." What is that? Matrvat para-daresu: "Everyone's wife should be considered..." Para-dara. Para means others' wife. Matrvat, mother. Therefore the Vedic system is, when we address another woman, "Mother," no other address. "Mother, can I do this? Would you like this?" The address should be "Mother." Practice. This is practice, the brahmacari's practice. He goes to every householder's wife: "Mother, give me some..." Just like this child. If he is taught from the very beginning of his life that "Address all women as mother..." That training and intermingling with anyone, then it is a different training. That is brahmacari. So brahmacari is taught that how he should behave in society, what is the aim of life. That is brahmacari. Matrvat para-daresu.

Para-dravyesu lostravat. And other's property? Just like garbage. Nobody goes. But I have seen. Nowadays garbage is also tackled. I have seen in Hong Kong, one woman is finding out something valuable from the garbage. This is Kali-yuga. It is untouchable, but still, people are trying to get something from the garbage, so downtrodden, this Kali-yuga. So matrvat para-daresu para-dravyesu lostravat, atmavat sarva-bhutesu: "All other living entities think like yourself." That means your pains and pleasure, as you feel, you should take up others' pains and pleasure, not that you protect yourself from all danger and you cut the throat of the poor animals on the plea that it has no soul. This is not education. This is education, that whether the animal has soul or not soul we shall consider later on. But when knife is on my throat I cry, and he also cries. Why shall I say that "It has no soul, and let me kill it"? So that means he does not know how to see other living entities like himself. Buddha philosophy is based on this, that "Whatever you feel, pain, you should not inflict to others." This is education. Matrvat para-daresu para-dravyesu lostravat atmavat. So this is moral education, and in the sastra it is also said that there are seven mothers.

adau mata guru-patni
brahmani raja-patnika
dhenur dhatri tatha prthvi
sapteti matari smrta

 Real mother and guru-patni, the wife of spiritual master or teacher... Adau mata guru-patni, brahmani, the wife of a brahmana. And raja-patnika, the queen, she is also mother. Dhenu, cow. Dhenur dhatri, nurse. Dhenur dhatri, tatha prthvi, as well as the earth. Earth is mother because they are giving us so many things, fruit, flowers, grains for our eating. Mother gives for eating. Cow gives us milk. This is sense.

But if one becomes addicted to prostitute-hunting then he'll be fallen. That is the example. Then he'll become thief, rascal, cheater, drunkard, and so on, so on, so on. Why? Now, only for maintaining the family. The family maintenance, the cats and dogs, they also do, the birds also do, but they do not do anything unnatural. A bird maintains his children, brings some fruit or something in the mouth and puts into the mouth of the small kiddies. So that is natural. But why one should take unfair means for maintaining family? This is culture. This is culture. So but nowadays they have manufactured. "Necessity has no law." "I require money, so somehow or other I must have it. Let me adopt this means, that means." No. So evam nivasatas tasya lalayanasya. The lalayanasya tat-sutan. So without understanding what is the duty of human being, because he is fallen, so we should not bother for maintaining our family and children till the time of death.

No. Up to twenty-five years. A brahmacari is trained to refrain from sex life. That is brahmacari, celibacy. But if he is still not able, then he is allowed to accept grhastha life. There is no cheating, hypocrisy, that I proclaim myself as brahmacari or sannyasi, and I secretly do all nonsense. This is hypocrisy. The hypocrisy life will not make one advance in spiritual life. That is the example given by Sri Caitanya Mahaprabhu. His personal associate you know, Chota Haridasa, Junior Haridasa. He was a very nice singer, so he was singing in the assembly of Caitanya Mahaprabhu, and one day he went to beg some rice from Sikhi Mahiti's sister, and there was a young woman, and he lustfully saw there. That is sometimes natural. But Caitanya Mahaprabhu understand that. Just to teach us, while He was eating, He said, "Who brought this rice?" "Chota Haridasa." "So ask him not to see Me anymore. Finish." Everyone was surprised. "What happened?" Then by inquiry it was found that he lustfully saw on young woman. So just... Caitanya Mahaprabhu is so strict that He rejected him from His associates. Then other big, big devotees requested him that "He has committed some mistake, and please excuse him. He is your servant." So Caitanya Mahaprabhu said, "All right, then you bring him back. You live with him. I am leaving this place. I am leaving this place." They said, "No, sir, we shall not raise this question anymore."

So when this Chota Haridasa found it impossible to again go into the assembly of Caitanya Mahaprabhu, he found it hopelessness. Then he went to Triveni and committed suicide. So Caitanya Mahaprabhu knows everything. Then, sometimes after, He inquired, "What about Chota Haridasa?" Somebody said, "Sir, You rejected him. Out of disappointment, he has committed suicide in the..." "Oh, that's nice." Just see how strict. "That's nice." He never expect (expressed?) any, any sympathy: "Oh, I rejected this person and he has committed suicide?" Oh. No, He said, "That's nice. That's all right." He said like that. This is one thing.

Another thing, Sivananda, one of His very exalted devotee, he was taking care of all devotees who were coming to Caitanya Mahaprabhu to visit during Ratha-yatra. So his wife came and offered Caitanya Mahaprabhu obeisances, and he saw that the wife is pregnant. So immediately asked, "Sivananda, your wife is pregnant." "Yes". "All right, when she gives birth to a child, you keep his name like that." Now see. One man, simply he saw with lusty desire to a young (woman) man; he was rejected. And one man has his wife pregnant; He adored him: "That's all right." So sex life is not forbidden in this movement but hypocrisy is forbidden. If you become hypocrite, then there is nowhere to... That is Caitanya Mahaprabhu's teaching. Chota Haridasa, he presented himself as a brahmacari and he was looking after a young woman. Then He understood, "He is a hypocrite. Reject him." And Sivananda Sena, he was a grhastha. Grhastha must have children. What is wrong there? He said, "Yes, my remnants of foodstuff should be given." This is Caitanya Mahaprabhu's movement.

So our request is, don't be hypocrite. There are four asramas, brahmacari, grhastha, vanaprastha, sannyasa. Whichever asrama is suitable for you, you accept, but sincere. Don't be hypocrite. If you think that you want sex, all right, you marry and remain like a gentleman. Don't be hypocrite. This is Caitanya Mahaprabhu's movement. He did not like hypocrisy. Nobody likes. But for a person who is seriously engaged in Krsna consciousness movement, for him sex life and material opulence is not very good. That is Caitanya Mahaprabhu's opinion. Param param jigamisor bhava..., niskincanasya bhajanonmukhasya, param param... Therefore voluntarily Caitanya Mahaprabhu accepted sannyasa. He was very nicely situated in His family life. When He was family man, He married twice. One wife died; He married again. So Caitanya Mahaprabhu taught us not to become... But when He took sannyasa, He was very, very strict. No woman could come very near to Him. From distance... This is Caitanya Mahaprabhu's teaching. So you have to follow strictly the rules and regulation. If you are serious, then this is Caitanya Mahaprabhu's movement.

niskincanasya bhagavad-bhajanonmukhasya
param param jigamisor bhava-sagarasya
visayinam sandarsanam atha yositam ca
ha hanta hanta visa-bhaksanato 'py asadhu
 [Cc. Madhya 11.8]

Those who are determined that "In this life we shall finish this material way of life, or material..." That is real struggle for existence. Actually everyone is trying. Material life means it is full of distress, duhkhalayam. Krsna says. So so long you'll prolong this material way of life, that is called struggle for existence. The "struggle for existence" and "survival of the fittest," this word is very common but nobody knows what is that struggle for existence and what is the platform of becoming fittest. Nobody knows. It is we are preaching that "If you remain in this material world, then struggle for existence will continue." And fittest means one who has come to the spiritual platform, he is fittest to survive. What is survival? Who is going to survive? Do you mean to say by cultivating health culture, very strong, you'll survive? Nobody will survive. So who will survive? Only Krsna conscious. If he is strictly Krsna conscious, then he will survive. Tyaktva deham punar janma naiti mam eti [Bg. 4.9]. The Krsna conscious person who has studied Krsna only, nothing more, perfectly, that is fit. This body also, this body is not permanent. That's a fact. But tyaktva deham, after giving up this body no more material body; spiritual body, sac-cid-ananda-vigrahah [Bs. 5.1].

So we should be very serious. We should not fall down from the standard of Vedic culture. If you are actually serious about stopping this... Manah-sasthanindriyani prakrti-sthani karsati [Bg. 15.7]. This is struggle for existence. In this material world everyone is struggling to survive. But who is surviving? That way, materialistic way of life, will not help you to survive. That is... Prakrteh kriyamanani [Bg. 3.27]. Nature is so strong that you must die. "I am very strong." You may be very strong, that's all right, but you must. There is a, I mean to say, joking story that one man thought, "How to avoid death?" Just like Hiranyakasipu. So he thought that "Yamaraja is the superintendent of death. He comes to take, so I shall make such policy that he may not come to me." What is that policy? "So bring some stool. I shall smear over my body, and out of bad smell, he'll not come." So he began to smear stool on his body at the time of death. So this is going on. They are making body very stout and strong so they'll survive. Nobody will survive, sir, unless he is Krsna conscious.

Thank you very much. (end)

 

>>> Ref. VedaBase => Srimad-Bhagavatam 6.1.23 -- Honolulu, May 23, 1976

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"Karma-yoga- Becoming God's Yes Man"

"Karma-yoga- Becoming God's Yes Man"

66/05/23 New York, Bhagavad-gita 3.13-16


Prabhupada:

yajna-sistasinah santo
mucyante sarva-kilbisaih
bhunjate te tv agham papa
ye pacanty atma-karanat
[Bg. 3.13]

This verse we were discussing last meeting, that we should eat after offering sacrifice. Lord Krsna says that things which are eatable, we receive by the grace of the Lord. We should acknowledge it. We should not be forgetful, that our eatables, which come to us, they can be manufactured by our sweet will. No. The arrangement is so nice in the administration of nature that we shall get all our necessities of life by the grace of God, and our duty is to advance ourself in the right knowledge of our spiritual existence without unnecessarily engaging ourself for sense gratification. That is the difference between human civilization and animal life.

The beginning of our Bhagavad-gita lesson is based on that we are spirit consciousness. We are not this body. And the whole function of the human society is to be enlightened in that spiritual consciousness of life instead of wasting time in sense gratification like the animals who are concerned with eating, sleeping, fearing, and mating. That is the background of our, this discussion, that we are different from the ordinary animals.

So the common factor of animal life and human life is these four principles of bodily demands, namely that we require to eat, and we require to sleep, we require some defensive measures for protecting ourself from the enemies, and we require some extent of sense gratification. That is the needs of my body. They are not the needs of my self as I am, spirit soul.

Now, if I want to get rid of this bodily encagement or the threefold miseries of material existence, then I must put myself under treatment. Just like a diseased man goes to a physician for treatment to get out of, get relief from the sufferings of the disease, similarly, our material existence consisting of threefold miseries and birth, death, old age, and diseases... If we are actually conscious for our happiness, we must make a permanent solution of these miseries. That is the mission of human life. So for making that mission fulfilled, we have got developed consciousness than the animals. That developed consciousness should not be misused only for the animal propensities of life. That is the whole thing.

And therefore Lord Krsna says that in order to reach to that stage of perfection, you should work. Your work should not be stopped. We have already discussed this point, that niyatam kuru karma tvam karma jyayo hy akarmanah, that "Your prescribed duty should be prosecuted nicely. Go on. Don't stop it, but work for the life of karma-yoga. Karma-yoga. Ordinary work is called karma. Ordinary work is karma. And when it is added with yoga, that means spiritualized work. Yoga. Yoga means spiritual perfection or linking up with the Supreme.

So karma and karma-yoga, there is gulf of difference. Karma means ordinary work. I work whole day; I get some remuneration and enjoy for my sense gratification. That is called karma, in this life or that life or next life. Somebody, they make charities and other pious acts so that in their next life they get good parentage, good education, opulence, so that they can also enjoy life. There are others also who make more advanced karma to get himself promoted in other planetary system. Just like moon planet, or Svargaloka, heavenly planet. There are many planets in which the standard of life is far, far comfortable than here. So these are not required.

To get yourself promoted in higher standard of life, from C-class prisoner to become A-class prisoner, that is not required. Bhagavad-gita does not teach us that you improve your life in the respect that you are now C-class prisoner; you become A-class prisoner. No. You should not remain a prisoner. You should get yourself this prison life. This material life is prison life. Just like in prison house we are forced to undergo some sort of miseries. We may agree or not agree; we have to undergo. In prison life you cannot deny. The state agents are there. He prescribes some work; you must do it. If you say, "No, I cannot do it. I am not accustomed to do it, no." Then you'll be again more punished.

Similarly, this is our prison life. This material existence is our prison life. And prakrti, nature, is the forceful agent. She is always enforcing us to do, to act. Prakrteh kriyamanani gunaih karmani sarvasah [Bg. 3.27]. So this is going on. Now, if you want to get rid of this imprisonment, then you should begin this karma-yoga, karma plus yoga. Yoga means in connection with the Supreme. That connection with the Supreme begins with this formula, yajna, sacrifice.

What you are going to sacrifice? What you have got? Everything is given by God. Anything which you possess... You have not brought anything with your birth. You have come naked from the womb of your mother. And when you shall die, you shall go naked. So whatever you possess, that is given to you for proper use. We should understand that. The whole resources of material nature, they are under your control for making proper use. You can live comfortably. You can eat comfortably. You can live peacefully without any creating animosities or quarrel with your neighbors and prosecute your spiritual life so that you get rid of this material existence. That is the whole program of material nature. But misusing our developed consciousness, we are trying to misuse the resources of material nature in a different way for aggravating the sense gratification. That is the whole mistake. So Krsna says that "Whatever mistakes you have done, I don't mind. But you act in this way." Yajnarthe: "You work."

Suppose you have misused your developed consciousness in so many ways and you are now entrapped. Suppose you have started a very complicated industry. Now, if I say that "This complicated industry is not required by you. You simply require some fruits and grains to eat. Why you are engaging yourself into this complicated and dangerous form of earning your livelihood? Stop it." No, that is not possible. That is not possible. Now you are entangled. You cannot stop. Sri Krsna says that "Don't stop your work, but by the result of your work, you try to make sacrifice for the cause of the Supreme. Then your entanglement will be automatically loosened." The whole energy which you apply in your industry, if the result is offered to Krsna, that means that energy is utilized for Krsna, not for that industry, but for Krsna. That is the thing.

Just like Arjuna. What was he? He was a military man. He was not a sage. He was not a learned brahmana. He was ordinary, royal family, belonging to a royal family, kingly order, and a householder, family man, having children, wife, and a military man. But what...? How Arjuna became the greatest devotee of Lord. The Lord certifies, bhakto 'si priyo 'si me: "My dear Arjuna, you are my very dear friend as well as a great devotee." Now, what is the reason? He was not a sannyasi. He was not a Vedantist. He was not a philosopher, nothing of the sort. Still, you will find in the Fourth Chapter, Lord says, "Oh, my dear Arjuna, you are very dear to Me, and you are My great devotee."

Now, if a person becomes very dear to the Supreme Personality of Godhead, then what else he wants more? How he became so? He became by this karma-yoga. Karma-yoga. He was a military man, and the problem was before him, whether to fight with his kinsmen or not. That was his problem. Now, mind that. He was fighting man in the beginning, before hearing the Bhagavad-gita, and he remained a fighting man after hearing Bhagavad-gita. Similarly, suppose you are engaged in some particular type of work before hearing this Bhagavad-gita. And after hearing, understanding Bhagavad-gita, you will have to remain in the same position, not that after hearing this Bhagavad-gita, as you are kindly coming here, you will have to take a dress like me and give up your family connection and become a mendicant like me. No, no. It is not meant like that. You have to change your mentality. That's all.

What is that mentality? That mentality is that you are working for your sense gratification, and you have to change your mentality for gratifying the sense of the Supreme Lord. That's all. We are working... Ordinary work means for, working for our own sense gratification. "I want to eat this," so I eat. I purchase from the market. "Oh, this is very nice thing, very palatable to my tongue. Oh, purchase it. I shall eat it." Now, when you become conversant with the philosophy of Bhagavad-gita, you have to think whether this thing is palatable to the tongue of Krsna. That's all. Now you are thinking, "Let me purchase from the store this nice thing. It is very palatable to my taste." And when you actually become a learned scholar of Bhagavad-gita, at that time you will have to think whether this thing will be palatable to Krsna. That's all. The whole thing is there. When you learn that thing, when you want to please Krsna and not yourself, then you become an expert spiritualist. That's all. So it is not very difficult thing. Very easy. Simply we have to learn how to reach that stage of life.

You haven't got to change anything. The same thing, example, that Arjuna was a military man, a householder, a family man, before hearing Bhagavad-gita, and he remained the same family man, the same military man, but he became a great devotee of the Lord. That technique we have to learn. That technique is that Arjuna, in the beginning, he did not like to fight because he wanted to gratify his senses. He thought that "I shall be happy if I do not fight with my kinsmen because in the fighting my kinsmen will die and I shall be sorry. So what is the use of fighting like this?" That means the whole thing, whole program, is according to his own sense gratification. He did not know that this war field, this battle of Kuruksetra, was organized by Sri Krsna to kill all unwanted men of the world at that time, all unwanted men of that world. That was His plan. Now, this was disclosed to Arjuna. In the Eleventh Chapter you will find that "My dear Arjuna, I have given you all kinds of instruction to induce you to fight in this battle. But know you perfectly well that either you fight or do not fight, I do not mind. All these men who have assembled here, they are not going back home. They will be killed here. It is already settled. It is already settled. Now if you want to take the credit, you can apply your hands for fighting. That's all."

So anything that is going on in this world, it is under the supreme supervision of the Lord. Mayadhyaksena prakrtih suyate sa-caracaram [Bg. 9.10]. In every... There is a philosopher's saying, "Not a blade of grass moves without the will of God." It is actually the fact. Everything... Now, we have to dovetail ourself with that plan of the Supreme Lord. That is called karma-yoga. That is called karma-yoga. So Arjuna understood it, and he dovetailed himself with the supreme will of the Lord. And when he was inquired, "Whether you are going or fight or not? What you have settled after hearing Bhagavad-gita?" he said, "Yes Krsna. My illusion is now removed by Your grace, and I have decided to fight. That's all."

Now, that agreement of fighting and in the beginning of Bhagavad-gita, not to fight, that is the difference. In the beginning he was not in agreement with Krsna. He made so many arguments with Krsna against fighting. And at the end, he agreed. "Yes," he said. He became a yes man. So we have to become a yes man to the Supreme Lord. That's all. That is the perfection of our spiritual life. Now we are all "no men." God says this, I say "no." Stubborn. I say, "no." Now simply we have to say "yes". That's all. In everything we say, "no" at the present. Present formation of our existence is to say "no." Anything godly, we say "no." We shudder even by the name of God. We have come to a certain stage of our civilized life, that we want to banish God altogether. Not only saying "no," but we now prepare to agree to the point that there is no existence of God. So how much foolish we are becoming day by day in the name of advancement of civilization. You see?

So we should correct this. Now, we shall try to understand our position and try to say "Yes, there is God, and I am servant of God." That's all. You have to learn that thing only. No more we have to say that there is no God. We may say there is no God, but that does not mean that there is no God. You see? Just like an upstart. He says that "I don't believe in the government. There is no government. I am all in all." So that madman say like that, that does not mean that there is no existence of government. He is a madman who says like that. So that sort of, I mean to say, madness, we should give up. We should be submissive.

There is God. The only example -- several times I have cited -- that existence of God can be perceived with very simple... What is that? Just like you can perceive your existence in this body by the consciousness... You have got consciousness. That point we have discussed several times. That consciousness is the symptom of your existence in this body. So long that consciousness is there, this bodily function is going on very nicely.

Now, you are eating. You do not know how your foodstuff is going to the stomach, how it is being transformed into different kinds of secretion, how it is being transferred from the stomach to the heart, how that secretion becoming red, and that red blood is again circulated from the brain to the toe. These nice machinery work is going on within your body. This physiological condition is present in your body. You are taking your foodstuff. The necessary juice, vitamins, are taken by the stomach. It is distributed, and the exhaustion of your body is supplemented, and the unnecessary things evacuated by stool, urine. The nice thing is going on. Now, as soon as this consciousness is stopped, will this function go any more? No. You will find the same brain is there; the same heart is there; the same stomach is there by dissection of the body. You will see the same veins. Everything is there complete. But only thing is wanting -- that consciousness. Therefore everything is stopped. This is a common factor. Everyone can know it.

Similarly, the whole cosmic manifestation which is present before you, so nicely going on, don't you think there is a consciousness behind it? How can you deny that there is no consciousness in the matter of sun rising, moon rising, seasonal changes, and so many planets floating in the air? So many wonderful things are being done in the material nature. Do you think it is without being done, consciousness? No. There is also consciousness. Just like for the management of your own body, due to the consciousness everything is being well done, similarly, everything that you see very nicely well done in the material nature, that is also being done by superior consciousness. This is human reasoning. How can you deny it? Can you deny it? I don't think any sane man can deny it.

Similarly, as your consciousness is a symptom of your presence, you are spirit soul, similarly, the supreme consciousness is the symptom of the supreme soul, or God, the supreme God. This is the position. Now, as consciousness, we are part and parcel of the supreme consciousness. Therefore, the whole business of our life is to dovetail our activities with the supreme plan. That is called karma-yoga. That is called karma-yoga. Eko bahu syat.

In the Vedic literature you will find that God has expanded Himself into many, just like the father expands himself into many children. The children is nothing but expansions of the body of the father. Similarly, we, all living entities, spiritual parts or living souls, we are also expansion of the supreme spirit. Now, the reason is, why the supreme spirit soul expanded himself into so many? What is the purpose? We have to understand. Now you can take the example. What is the purpose of father's expanding himself into children? A father takes the responsibility of maintaining the children. Why? Why he takes such, I mean, a grave responsibility, a family man. That "why" is answered -- just to have happy and enjoyable life. That's all.

Similarly, God has expanded into so many living entities because He wants enjoyment. He wants enjoyment. Because you will find in the Vedic literature that the nature of God is sac-cid-ananda-vigraha [Bs. 5.1]. Anandamayo 'bhyasat: (Vedanta-sutra 1.1.12)"By nature He is enjoying." So we must understand that God has expanded Himself into so many living entities just for His enjoyment. Now, we are meant for... Just like sons, children are meant for satisfying the father, similarly this is a common sense affair, that we living entities, we are meant for satisfying the Supreme. That satisfaction of the Supreme can be done by performance of yajna. That is the beginning.

So here it is prescribed that yajnarthat karmanah anyatra. That is... We have discussed. Yajna-sistasinah santo mucyante sarva-kilbisaih [Bg. 3.13]. If we perform sacrifice for the satisfaction of the Supreme, then the result will be that we shall be free from all reaction of our sinful life. And if we do not do that, bhunjate te tv agham papa ye pacanty atma-karanat. Atma-karanat means simply for his own sense gratification.

Now, that yajna, I have... Several times before you I have explained. Asnati. Asnati means one who eats. So our yajna begins from the eating, because eating is the first item of the necessity of our life. Eating, sleeping, fearing, and mating. Now, eating is essential. So here in the Bhagavad-gita openly speaks that just control your eating process in the yajna. Just begin your karma-yoga from the eating formula. Then, gradually, other things will develop.

Because our senses... There are so many senses. We have got the eyes, the ear, the nose, the tongue, the hand, the leg, and so many. We have got ten, ten senses, sensory organs and working organs. So these organs there are. Out of all the organs, the tongue is the most uncontrollable organ, tongue. When we eat... Perhaps those devotees who eat with us, we chant this, that sarira abidya-jal jodendriya tahe kal: "This body is the encagement of our nescience, of our ignorance. And in that body the senses are our greatest enemies. Out of that, the tongue is the most powerful enemy." Ta'ra madhye jihwa ati lobhamoy sudurmati. Lobhamoy sudurmati. Because tongue is always hankering after palatable things, and it is making me bound up in so many reactions of my life... That is the secret.

Therefore, in the Bhagavad-gita, in the beginning, the karma-yoga begins with the tongue. Yajna-sistasinah santah. We have to eat. Now, we have to control the tongue first. How we can control the tongue? By offering sacrifice. By offering, we have to take foodstuff for maintaining our body. Now, if we offer the foodstuff, preparing to the Lord, that is called yajna. Yajna is not very difficult thing. You are preparing foodstuff for eating at your home. You have simply to prepare that foodstuff in a nice way so that you can offer to Krsna. That's all. Your process of eating or your process of securing ingredients for eating, or your cooking, nothing is stopped. Only, only thing is required that instead of cooking for yourself for the satisfaction of your tongue, you please cook it for satisfaction of Krsna. And take the prasadam afterwards.

Now, take for example the other day we had some feasting. We cooked it nicely and offered Krsna, and then you took. What was the difficulty there? Was there any difficulty? So many gentlemen, you are present here who partook of that prasadam. How nicely it was prepared and how we enjoyed. So is yajna a very difficult thing? So it is not at all difficult. Simply we have to adopt the principles. That's all. And if we adopt that principle... Here it is clearly said that yajna-sistasinah santah. Santa means these things are arranged by pious men and devotees of the Lord. Ordinary men, they don't care: "What is this nonsense yajna? Let us go to the hotel and take to our palatable things." You see? That is another thing. But those who are serious about solving the problems of life, let them take to this yajna principle. Is it very difficult? Not at all. It is rather pleasurable.

What do you think. Mr. Green? You were also present that day. Did you not like?

Green: Oh, yes.

Prabhupada: So yajna is not difficult. Now, if by doing that yajna, if we become free from all reactions, then why should we not do it? Why should we not do it? There is no difficulty. There is no question of difficulty. Rather, it is a thing of pleasure, ananda. The whole thing is ananda. Ananda means pleasure. Enjoyment. Spiritual life does not mean that void of enjoyment, no. It is full of enjoyment. We are seeking after enjoyment, but that enjoyment is hampered by our material existence. We do not know. We are trying to squeezing out the senses and trying to have material pleasure. This is nonsense because we do not know what is spiritual life. Spiritual life means unlimited, unlimited pleasure.

There is a verse describing about Rama. Hare Rama Hare Rama Rama Rama Hare Hare, we chant. Now, what is the meaning of Rama? That is described.

ramante yogino 'nante
satyanande cid-atmani
iti rama-padenasau
param brahmabhidhiyate
[Cc. Madhya 9.29]

Rama means ramana. Ramana means enjoyment. So yoginah.

Now, mind that, karma-yogi. Those who are yogis, those who are trying to get spiritual life, regain their spiritual vitality, they are called yogis. There are different kinds of yogis: karma-yogi, jnana-yogi, dhyana-yogi, raja-yogi. The highest of all of them is the bhakti-yogi or the bhakta.

yoginam api sarvesam
mad-gatenantar-atmana
sraddhavan bhajate yo mam
sa me yuktatamo matah
[Bg. 6.47]

You will find it. The highest yogi is he who is only Krsna conscious. Simply his life is full of Krsna consciousness. He is always trying to satisfy Krsna. That's all. And to satisfy Krsna is the easiest thing. Is the easiest thing of all yogic process. You haven't got to show your gymnastic power. No. Simply prepare your good foodstuff, offer to Krsna, chant Hare Krsna and enjoy life. Yoginam api sarvesam. He is the best yogi. Best yogi. That is, You will find it. So begin it. What is the difficulty there?

So far the techniques are required, we are present. The books are there. The literature are there. The authorities are there. Simply we have to agree. "Yes." Yes man. Simply you have to agree, "Yes," henceforward we shall become karma-yogi. Then, from that very point, your life begins. Karma-yoga. The yes man. Mind that, that instead of saying no to Krsna... Just like Arjuna said no in the beginning: "No, sir. I am not going to fight. You don't try to induce me, my dear Krsna." He argued so many things with Krsna. Then, at the last moment, he said, "Yes. I shall fight." So from "no man" to "yes man," that's all. So we have to agree. We are now "no men." We say everything about God, "no." Now we have to learn "yes."

So you become yes man and begin this karma-yoga, beginning from your life of eating because eating you require. Without eating, you cannot exist. Therefore, Bhagavad-gita teaches you that you begin your karma-yoga from the point of eating.

yajna-sistasinah santo
mucyante sarva-kilbisaih
bhunjate te tv agham papa
ye pacanty atma-karanat
[Bg. 3.13]

Now, people may say, "Why shall we bother myself abut this yajna principle?" No. You have to bother yourself in the yajna principle if you actually want to be happy. The next sloka explains like this:

annad bhavanti bhutani
parjanyad anna-sambhavah
yajnad bhavati parjanyo
yajnah karma-samudbhavah
[Bg. 3.14]

That... Now, why you should have to perform yajna? That is obligatory, not that you are very kind to prepare your foodstuff and offering to Krsna. It is very kind. No. It is for your interest. It is for your interest. Why? Now, annad bhavanti bhutani. You have to eat. Can you say that "Without eating, I shall continue my life?" No. That is not possible. You have to eat.

Annad bhavanti bhutani. If you want to exist, if you want to maintain your body and soul together, then you have to take anna. Anna means foodstuff, or anna means grains, natural food. Generally, anna means foodstuff, and another technical meaning of anna -- anna means grains, which is produced from the land for eating of the human being. For human being, so many things are produced from the land: the grains, the fruits, the vegetables, so many things. They are meant for human being. The grains are not meant for the tigers. The grains are meant for the human being. The fruits are meant for the dogs. The fruits are meant for the human being. The milk. The milk is produced by the cow, but it is not meant for the cow. It is meant for the human being. If you offer the milk, 30 pounds of milk, after milking the cow, and if you offer to the cow, it will refuse. It will refuse, "I don't want it." Give it dry grass? Oh, it will be very glad. It will be very glad. So everything is organized by the nature.

Now, there are so many scientists. They are discovering vitamin value from foodstuff. Now, what is the vitamin value in the dry grass? Can any scientist say that this is the vitamin value in dry grass? If there is no vitamin value in dry grass, how the cow is producing so much milk, who is full of vitamins A and D? How, from dry grass, vitamins coming out? Nowadays the physician prescribes some artificial vitamins for maintaining your body. Now, what is the vitamin there in the dry grass so that the cow is eating dry grass and giving you nice milk full of vitamins A and D, essential for your life? So these are all wrong theories, that "This contains this vitamin. This contains this." Let them go on. But natural foodstuff which is meant for human being, they are full of vitamins already there by nature's law, by God's wish. So annad bhavanti bhutani [Bg. 3.14].

You will be surprised. When I was family man, I had a servant who was only twenty-two years old. Oh, he was too stout and strong. You see? So one day I asked him that... His name was Buddhu. So I asked him, "Buddhu, what do you take that you are very stout and strong?" He said, "My dear sir, I take only these corns." Corns. You know corns? A corns and it is powdered. The powdered portions used to make bread, and the grain portion he used to cook as rice, and he was taking that. That's all.

Green: Cornmeal?

Prabhupada: Corn.

Devotees: Meal. Cornmeal.

Prabhupada: Cornmeal, yes. And he was very stout and strong. He was deriving all the vitamins. Because he was poor man, he could not eat any butter or milk or any other things, meat also no, nothing of the sort. He was simply eating... He was drawing, at that time, only twenty-two rupees from me. Twenty-two rupees means... According to your American exchange, it comes to five dollars, five dollars a month, his income. And what he could spend? So he was taking the cheap food. But he was very strong and stout. So whole idea is that these grains, these grains are meant for human being. Coarse grain or fine grain, there are so many varieties of grain, varieties of rice, varieties of dal, according... Now, the fine rice, the basmati rice... The laborer class... In India, of course, we have got this distinction. They are not satisfied for, with this white rice. They want coarse grain for satisfaction. While gentleman class, they cannot eat coarse grain. They want finer grain. So all these varieties of grains and vegetables and everything is there by nature's arrangement, by God's arrangement.

Here it is said annad bhavanti bhutani [Bg. 3.14]. Now, your body depends on the foodstuff supplied by nature. Annad bhavanti bhutani parjanyad anna-sambhavah. And these grains are produced by rains, parjanya. Parjanya means regular rainfall from the sky by the arrangement of God. It is not your arrangement. Rainfall is not your arrangement. It is supernatural arrangement. If there is regular rainfall, then it can produce all the necessities of our life.

I think, Carl, you were reading from the Bhagavad-gita about Maharaja Yudhisthira's reign, during his kingdom how rainfall was regular, and the necessities of human being were being produced. So here is the same thing. Annat. Anna, the grains. Grains are our life's subsistence, human being. Annad bhavanti bhutani. And grains are produced by regular rainfall. Parjanyad anna-sambhavah. Parjanya means rainfall. And yajnad bhavati parjanyah: [Bg. 3.14] "And rainfall is produced when you offer yajna, sacrifice, to the Lord." Regular rainfall will be possible when people are engaged in the yajna. Otherwise, nature will control rainfall. For want of rain, all your arrangement -- mechanical arrangement, tractors, and all these things -- will all fail if there is rainfall, there is no rainfall. So control of the rainfall is not in your hand. It is in supernatural power. So here it is said that rainfall is made possible by offering yajna, by sacrifice. Parjanyat... Or yajnad bhavati parjanyo yajnah karma-samudbhavah: [Bg. 3.14] "And yajna is prescribed according to the Vedic rituals."

Now, just see the link. Living entities, they can develop by eating grains. Grains are produced by rainfall. Rainfall is made possible by offering sacrifice. And the process of sacrifice is given in authoritative scriptures like Bhagavad-gita, Bhagavata, and Vedic literature, what is the process. So because the beginning is from the Brahman -- Brahman means Veda, transcendental sound -- therefore, if we work according to the direction of this Bhagavad-gita or Vedas, then the whole thing becomes, I mean to, spiritualized. Whole thing becomes spiritualized. Because... Karma-yajna... Yajnah karma-samudbhavah. Karma...

And if your karma is regulated by the direction of Krsna, just like Arjuna regulated his karma, his warfare, by the direction of Krsna, then by regulation of karma, you perform yajna, sacrifice, and from, for your performance of yajna, sacrifice, there is regulated rainfall, and from regulated rainfall there is sufficient production of grains and foodstuff, and from your sufficient foodstuff, you can grow yourself, body, maintain your body very nicely. The whole program is like that. Annad bhavanti,

annad bhavanti bhutani
parjanyad anna-sambhavah
yajnad bhavati parjanyo
yajnah karma-samudbhavah
[Bg. 3.14]

Karma brahmodbhavam viddhi. And the nature of our karma, how we should work, that is directed. That is directed in Vedic literature, just like Bhagavad-gita, just like Arjuna was directed. Now,

karma brahmodbhavam viddhi
brahmaksara-samudbhavam
tasmat sarva-gatam brahma
nityam yajne pratisthitam
[Bg. 3.15]

"Therefore, my dear Arjuna, if you begin your life by performance of yajna, then that means at once your life becomes spiritualized. At once your life becomes spiritualized, that what you want."

evam pravartitam cakram
nanuvartayatiha yah
aghayur indriyaramo
mogham partha sa jivati
[Bg. 3.16]

Now, here is injunction that "That is the circle." That is the circle, that how to work. That injunction is there.

Now, why your, or this work? Any work. Suppose you will drive a motor car. That is a sort of work in the street. There is injunction that "You should drive on the right. You should stop your car when there is red light. You should not proceed an inch." So, so many regulations, even for your driving car, anything... Anything of your life -- you want to do -- there are directions, proper directions from the authorities. And why not for your spiritual life? Why not for?

For spiritual life you can do anything and everything, whatever you like, what you manufacture in your own brain? No. How can you do it? In every field of your work, in practical life, you have got some direction, that "You have to act in this direction." Suppose you are working, running on a factory. Oh, there are so many factory laws. Anywhere you go, there are direction from the superior authorities.

So is there no direction for your spiritual realization of life? Yes, there is. We have to abide by that. Therefore Lord says, evam pravartitam cakram: "This is a circle, circle, that in Vedic literature, Vedic scripture, they give you direction how to work." And by working you perform yajna. By performing yajna, you have got regular rainfalls. By regular rainfalls, you get production of grains. And by production of grains, you eat and live happily. So this is a circle. This is a circle. So Lord says, Lord Krsna says, evam pravartitam cakram. Cakram means circle. This is a circle.

Nanuvartayatiha yah: "One who does not follow this circle of activity," aghayuh, "he is simply spoiling his life. He is is simply "aghayuh." Aghayuh means "His duration of life, his duration of very valuable human form of life, he is simply wasting." Why? Indriyaramah: "Simply for sense gratification like the cats and dogs and hogs." Aghayur indriyaramo mogham partha sa jivati: "His life is now doomed. His life is now doomed." So this is the injunction of Lord Krsna. Evam pravartitam cakram nanuvartayatiha yah: "Anyone who does not follow this circle of activities, then it is to be understood that he is spoiling his valuable human life, and his life is doomed." Hare Krsna. Now if there is any question you can ask. (end)

>>> Ref. VedaBase => Bhagavad-gita 3.13-16 -- New York, May 23, 1966