RV 8: Action in Knowledge of Kṛṣṇa
8
Action in Knowledge of Krsna
Action in Knowledge of Krsna
na mam karmani limpanti
na me karma-phale sprha
iti mam yo 'bhijanati
karmabhir na sa badhyate
na me karma-phale sprha
iti mam yo 'bhijanati
karmabhir na sa badhyate
[Bg. 4.14]
Now... You can come please forward. Yes. Yes. Come forward. There is... Sit down. Karmabhir sa na badhyate. Now, the whole world is bound by his own karma, action. Everyone, every living entity... In the Brahma-samhita, there is a nice verse about this... [kids yelling in the background; pause]
There is a nice verse just to... Beginning from the germ... There is a germ which is called indra-gopa. You know that among the living entities, the germs are in very minute forms. You cannot see even with your microscope. In a, in a space of one millimeter, you can find millions of germs. That is a scientific truth. So beginning from the germs which are called... [to kids:] Please stop! Please stop!
Beginning from the germs up to the heavenly kingdom... The king of heaven is called Indra, and the smallest, minutest germ, it is also called indra-gopa in Sanskrit language. So in the Brahma-samhita it is said that "Beginning from this indra up to that Indra..." That means "Beginning from the germ which is known as indra-gopa up to the point of the king who is also known as Indra, all of them are bound up by the reaction of his own karma, or his own work."
Every work which you are doing, good or bad, we have to suffer or enjoy the reaction of our work. And so long we have to suffer or enjoy the reaction of our work, as long as we shall go on like this, so long we have to accept this material body. "There is no work that affects Me; nor do I aspire for the fruits of action. One who understands this truth about Me also does not become entangled in the fruitive reactions of work." (Bg. 4.14)
Now... You can come please forward. Yes. Yes. Come forward. There is... Sit down. Karmabhir sa na badhyate. Now, the whole world is bound by his own karma, action. Everyone, every living entity... In the Brahma-samhita, there is a nice verse about this... [kids yelling in the background; pause]
There is a nice verse just to... Beginning from the germ... There is a germ which is called indra-gopa. You know that among the living entities, the germs are in very minute forms. You cannot see even with your microscope. In a, in a space of one millimeter, you can find millions of germs. That is a scientific truth. So beginning from the germs which are called... [to kids:] Please stop! Please stop!
Beginning from the germs up to the heavenly kingdom... The king of heaven is called Indra, and the smallest, minutest germ, it is also called indra-gopa in Sanskrit language. So in the Brahma-samhita it is said that "Beginning from this indra up to that Indra..." That means "Beginning from the germ which is known as indra-gopa up to the point of the king who is also known as Indra, all of them are bound up by the reaction of his own karma, or his own work."
Every work which you are doing, good or bad, we have to suffer or enjoy the reaction of our work. And so long we have to suffer or enjoy the reaction of our work, as long as we shall go on like this, so long we have to accept this material body. "There is no work that affects Me; nor do I aspire for the fruits of action. One who understands this truth about Me also does not become entangled in the fruitive reactions of work." (Bg. 4.14)
The whole world is bound by karma. We all know of the existence of microbes or germs which exist by the million within the measurement of one millimeter. In the Brahma-samhita it is stated that beginning with the microbe, which is called indragopa, up to Indra, the king of the heavenly planets, all are bound by karma, the reaction of work. We all have to suffer or enjoy the reactions of our work, be they good or bad. As long as we have to suffer or enjoy these reactions, we are bound to these material bodies.
This material body is just given to us by the arrangement of nature's law for the exact status of suffering or enjoyment. Just like you have seen different animals, they have got different process of eating.
Say for tiger. Tiger, they have bodies made for eating raw flesh and raw blood. So all the body is so made that they have got particular nails and jaws and teeth so that they can do that. Similarly, you can see the hogs. They have to eat the stool. Oh, they have got a particular shape of mouth so that they can easily do that.
Now, we are human beings. We are meant for taking vegetables and fruits. Now, our teeth is just like knife which can cut the vegetables and the fruits. So all these bodies, I mean to say... I am giving particular stress to the body. A king's body, a poor man's body. A poor man, he has to work very hard. His body is very sturdy. He can work very nicely. But a son of very aristocratic family or king, oh, his body is very delicate. He cannot work. He can apply his brain in something else. So so long we are... These bodies are made according to the different status of our work we have done in our past life. And next body is being prepared according to the work which we are doing now. But here Krsna says that as soon as one can understand the transcendental nature of Krsna's activities, he becomes free from the reaction of activities.
Now, here is the question, that because we are now preparing ourself to have our spiritual body or spiritual life developed, and being freed from this material existence, therefore our duty should be such so that we may not be entangled again into this material body. That can be made possible if we are Krsna conscious. If we study Krsna, what is Krsna, what are His transcendental activities, how His energies are acting in this material world or spiritual world, all this... By nature's arrangement the material body is given to the living entity for his suffering or enjoying. Different types of bodies are acquired for different purposes. The body of a tiger is made for killing and eating raw meat. Similarly, the hogs are made in such a way that they can eat stool. And as human beings our teeth are made for eating vegetables and fruits. All of these bodies are made according to the work done in past lives by the living entity. Our next bodies are being prepared according to the work which we are now doing, but in the previously quoted verse Sri Krsna indicates that one who knows the transcendental nature of His activities becomes free from the reactions of activities. Our activities should be such that we will not again become entangled in this material world. This can be made possible if we become Krsna conscious by studying Krsna, learning of the transcendental nature of His activities, and understanding how He behaves in this material world and in the spiritual world.
Say for tiger. Tiger, they have bodies made for eating raw flesh and raw blood. So all the body is so made that they have got particular nails and jaws and teeth so that they can do that. Similarly, you can see the hogs. They have to eat the stool. Oh, they have got a particular shape of mouth so that they can easily do that.
Now, we are human beings. We are meant for taking vegetables and fruits. Now, our teeth is just like knife which can cut the vegetables and the fruits. So all these bodies, I mean to say... I am giving particular stress to the body. A king's body, a poor man's body. A poor man, he has to work very hard. His body is very sturdy. He can work very nicely. But a son of very aristocratic family or king, oh, his body is very delicate. He cannot work. He can apply his brain in something else. So so long we are... These bodies are made according to the different status of our work we have done in our past life. And next body is being prepared according to the work which we are doing now. But here Krsna says that as soon as one can understand the transcendental nature of Krsna's activities, he becomes free from the reaction of activities.
Now, here is the question, that because we are now preparing ourself to have our spiritual body or spiritual life developed, and being freed from this material existence, therefore our duty should be such so that we may not be entangled again into this material body. That can be made possible if we are Krsna conscious. If we study Krsna, what is Krsna, what are His transcendental activities, how His energies are acting in this material world or spiritual world, all this... By nature's arrangement the material body is given to the living entity for his suffering or enjoying. Different types of bodies are acquired for different purposes. The body of a tiger is made for killing and eating raw meat. Similarly, the hogs are made in such a way that they can eat stool. And as human beings our teeth are made for eating vegetables and fruits. All of these bodies are made according to the work done in past lives by the living entity. Our next bodies are being prepared according to the work which we are now doing, but in the previously quoted verse Sri Krsna indicates that one who knows the transcendental nature of His activities becomes free from the reactions of activities. Our activities should be such that we will not again become entangled in this material world. This can be made possible if we become Krsna conscious by studying Krsna, learning of the transcendental nature of His activities, and understanding how He behaves in this material world and in the spiritual world.
Show noteWhen Krsna comes on this earth, He is not like us; He is totally transcendental. We desire the fruits of our activities, but Krsna does not desire any fruits, nor are there any reactions to His actions. Nor does He have any desire for fruitive activity (na me karma-phale sprha). When we enter into business, we hope for profit, and with that profit we hope to buy things that will make our life enjoyable. Whenever conditioned souls do something, there is desire for enjoyment behind it. But Krsna has nothing to desire. He is the Supreme Personality of Godhead, and He is full with everything. When Krsna came on this earth He had many girl friends and over 16,000 wives, and some people think that He was very sensual. But this was not the fact.
Show noteWe must understand the meaning of relationships with Krsna. In this material world we have many relationships as father, mother, wife or husband. Whatever relationship we find here is but a perverted reflection of the relationship we have with the Supreme Lord. Whatever we find in this material world is born of the Absolute Truth, but here it is pervertedly reflected in time. Whatever relationship we have with Krsna goes on. If we have a relationship in friendship, that friendship is eternal and continues from life to life. In the material world, a friendship exists for a few years and then breaks; therefore it is called perverted, temporal, or unreal. If we make our friendship with Krsna, it will never break. If we make our master Krsna, we will never be cheated. If we love Krsna as our son, He will never die. If we love Krsna as our lover, He will be the best of all, and there will be no separation. Because Krsna is the Supreme Lord, He is unlimited and has an unlimited number of devotees. Some are trying to love Him as lover or husband, and therefore Krsna accepts this role. In whatever way we approach Krsna, He will accept us, as He states in Bhagavad-gita.
ye yatha mam prapadyante
tams tathaiva bhajamy aham
mama vartmanuvartante
manusyaḥ partha sarvasaḥ
tams tathaiva bhajamy aham
mama vartmanuvartante
manusyaḥ partha sarvasaḥ
The gopis or cowherd girl friends of Krsna underwent tremendous penances in their previous lives to attain Krsna as their husband. Similarly, in Srimad-Bhagavatam, Sukadeva Gosvami says that those boys who were playing with Krsna had undergone great penances and austerities in their previous lives in order to acquire Krsna as a playmate. Thus the playmates, associates and wives of Krsna are not ordinary living entities. Because we have no idea of Krsna consciousness, we take His activities as triflings, but actually they are sublime. All perfection of our desires is there; whatever desires we have constitutionally will be perfectly fulfilled when we are in Krsna consciousness.
Show noteKrsna did not need any friends to play with Him, nor did He desire a single wife. We take on a wife because we have some desire to fulfill, but Krsna is complete in Himself (pūrnam). A poor man may desire to have a thousand dollars in the bank, but a rich man who has millions has no such desire. If Krsna is the Supreme Personality of Godhead, why should He have desires? Rather, He fulfills the desires of others. Man proposes and God disposes. If Krsna had any desire, He would be imperfect, for He would be lacking something. Therefore He says that He has no desire to fulfill. As Yogesvara, or as master of all yogis, whatever He wills is immediately realized. There is no question of desire. He becomes a husband or lover or friend just to fulfill the desires of His devotees. If we accept Krsna as friend, master, son or lover, we will never be frustrated. Every living entity has a specific relationship with Krsna, but at present this relationship is covered. As we advance in Krsna consciousness, it will be revealed.
The Lord has nothing to do. He is full. He has nothing to do. But why He does? Just to set example. Set example. He's not bound up by the works which He is doing in the material world. This science has to be learned. Na me karma-phale sprha. And anyone who understands this transcendental nature of Krsna, he is also becoming free from the reaction of karma.
[Bg. 4.15]
Now, the whole spiritual process is to follow the example of the previous acaryas who have attained, I mean to, success... [boys making noise outside] These boys, wherefrom they come? They disturb...
[....]
Now, there are, Arjuna... Krsna is advising Arjuna that "If you act and follow in the footprints of the previous acaryas and previous great devotees and kings who have done in their lives karma-yoga, acting for Krsna, if you follow that principle, then you shall also become free from the reaction of activities." Although the Supreme Lord is full and has nothing to do, He works in order to set an example. He is not bound to His activities in the material world, and one who knows this also becomes free from reactional activities.
[Bg. 4.15]
Now, the whole spiritual process is to follow the example of the previous acaryas who have attained, I mean to, success... [boys making noise outside] These boys, wherefrom they come? They disturb...
[....]
Now, there are, Arjuna... Krsna is advising Arjuna that "If you act and follow in the footprints of the previous acaryas and previous great devotees and kings who have done in their lives karma-yoga, acting for Krsna, if you follow that principle, then you shall also become free from the reaction of activities." Although the Supreme Lord is full and has nothing to do, He works in order to set an example. He is not bound to His activities in the material world, and one who knows this also becomes free from reactional activities.
evam jnatva krtam karma
pūrvair api mumuksubhiḥ
kuru karmaiva tasmat tvam
pūrvaiḥ pūrvataram krtam
pūrvair api mumuksubhiḥ
kuru karmaiva tasmat tvam
pūrvaiḥ pūrvataram krtam
"All the liberated souls in ancient times acted with this understanding and so attained liberation. Therefore, as the ancients, you should perform your duty in this divine consciousness." (Bg. 4.15)
The process of Krsna consciousness requires that we follow in the footsteps of the great acaryas who have attained success in spiritual life. If one acts by following the examples set by great acaryas, sages, devotees and enlightened kings who have performed karma-yoga in their lives, he shall also become free.
Because Arjuna was very much afraid for being entangled in the reaction of his fighting, Krsna therefore assures that "You shall not be... If you follow, if you act, if you fight for My sake, then you will not be entangled by the reaction of karma." Kim karma kim akarmeti,
[Bg. 4.16]
Now, people are misled what is karma, what is actually work, and what is not work, akarma. Kim karma kim akarmeti kavayo 'pi. Kavayaḥ means great sages, great saintly persons, great philosophers. They are also sometimes bewildered to understand what class of activities are genuine and what class of activities are nongenuine. Therefore Krsna says that "I shall teach you what are genuine activities and what are nongenuine activities." Tat te karma pravaksyami yaj jnatva moksyase asubhat. Yaj jnatva: "If you understand the principle of working, then you shall get free from the bondage, material bondage."
We have to work in such a way that we may, may not be entangled with this material body. Otherwise, as we have explained, this body is our material bondage, and it is the result of our activities. So we have to perform our activities so nicely and so cautiously so that I may not be entangled, I may be free even in this life, and tyaktva deham punar janma naiti [Bg. 4.9]. I can, after leaving this present body, I'll have no more to come into this material world.
This science is being taught by Krsna to Arjuna. And the whole activity, the whole activity is that if we engage ourself, as we find it in the Eleventh Chapter, last verse, On the battlefield of Kuruksetra, Arjuna was very much afraid of being entangled in his activities by engaging in warfare. Krsna therefore assured him that if he fought for His sake there would be no possibility of entanglement.
[Bg. 4.16]
Now, people are misled what is karma, what is actually work, and what is not work, akarma. Kim karma kim akarmeti kavayo 'pi. Kavayaḥ means great sages, great saintly persons, great philosophers. They are also sometimes bewildered to understand what class of activities are genuine and what class of activities are nongenuine. Therefore Krsna says that "I shall teach you what are genuine activities and what are nongenuine activities." Tat te karma pravaksyami yaj jnatva moksyase asubhat. Yaj jnatva: "If you understand the principle of working, then you shall get free from the bondage, material bondage."
We have to work in such a way that we may, may not be entangled with this material body. Otherwise, as we have explained, this body is our material bondage, and it is the result of our activities. So we have to perform our activities so nicely and so cautiously so that I may not be entangled, I may be free even in this life, and tyaktva deham punar janma naiti [Bg. 4.9]. I can, after leaving this present body, I'll have no more to come into this material world.
This science is being taught by Krsna to Arjuna. And the whole activity, the whole activity is that if we engage ourself, as we find it in the Eleventh Chapter, last verse, On the battlefield of Kuruksetra, Arjuna was very much afraid of being entangled in his activities by engaging in warfare. Krsna therefore assured him that if he fought for His sake there would be no possibility of entanglement.
kim karma kim akarmeti
kavayo 'py atra mohitaḥ
tat te karma pravaksyami
yaj jnatva moksyase 'subhat
kavayo 'py atra mohitaḥ
tat te karma pravaksyami
yaj jnatva moksyase 'subhat
"Even the intelligent are bewildered in determining what is action and what is inaction. Now I shall explain to you what action is, knowing which you shall be liberated from all sins." (Bg. 4.16)
People are actually confused as to what is work (karma) and what is not work (akarma). Krsna here indicates that even great scholars (kavayaḥ) are bewildered about the nature of work. It is necessary to know which activities are genuine and which are not, which are bona fide and which are not, which are prohibited and which are not. If we understand the principle of work, we can become free from material bondage. It is therefore necessary to know how to conduct work so that when we leave the material body we will no longer be forced to take another but will be free to enter into the spiritual sky. The principle of proper work is clearly stated by Sri Krsna in the last verse of the Eleventh Chapter:
mat-karma-krn mat-paramo
mad-bhaktaḥ sahga-varjitaḥ
nirvairaḥ sarva-bhūtesu
yaḥ sa mam eti panḍava
[Bg. 11.55]
Now, this one verse is sufficient to teach the essence of Srimad Bhagavad-gita, that "Anyone who is engaged in My work, in My work," mat-karma-krt... Then what is that "My work"? That "My work" is explained in the last word, I mean, the last instruction of the Bhagavad-gita, that sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]. mat-karma-krn mat-paramo
mad-bhaktaḥ sahga-varjitaḥ
nirvairaḥ sarva-bhūtesu
yaḥ sa mam eti panḍava
mad-bhaktaḥ sahga-varjitaḥ
nirvairaḥ sarva-bhūtesu
yaḥ sa mam eti panḍava
[Bg. 11.55]
Now, this one verse is sufficient to teach the essence of Srimad Bhagavad-gita, that "Anyone who is engaged in My work, in My work," mat-karma-krt... Then what is that "My work"? That "My work" is explained in the last word, I mean, the last instruction of the Bhagavad-gita, that sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]. mat-karma-krn mat-paramo
mad-bhaktaḥ sahga-varjitaḥ
nirvairaḥ sarva-bhūtesu
yaḥ sa mam eti panḍava
"My dear Arjuna, one who is engaged in My pure devotional service, free from the contamination of previous activities and from mental speculation, who is friendly to every living entity, certainly comes to Me." (Bg. 11.55)
This one verse is sufficient for understanding the essence of Bhagavad-gita. One must be engaged in "My work." And what is this work? It is indicated in the last instruction in Bhagavad-gita in which Krsna tells Arjuna to surrender unto Him (Bg. 18.66).
Arjuna is taught-and with the example of Arjuna, everyone of us is taught-that we have to work only which is sanctioned by Krsna. Sarva-dharman parityajya mam ekam saranam vraja.
That is the... That is the mission of human life. But we do not know that. We do not know that. And because we do not know that, we engage ourself with so many work which is concerned with the bodily or material conception of life. So mat-karma-krt. So one has to do what Krsna desires. Just like Arjuna did. Krsna desired that he should fight. Arjuna did not like to fight, but because Krsna desired, he accepted to fight. This is Krsna's work. That we have to select. By the example of Arjuna we are to learn that we should only perform work which is sanctioned by Krsna. This is the mission of human life, but we do not know it. Because of our ignorance we engage in so much work which is connected with the bodily or material conception of life. Krsna wanted Arjuna to fight, and although Arjuna did not want to fight, he fought because Krsna desired it. We have to learn to follow this example.
That is the... That is the mission of human life. But we do not know that. We do not know that. And because we do not know that, we engage ourself with so many work which is concerned with the bodily or material conception of life. So mat-karma-krt. So one has to do what Krsna desires. Just like Arjuna did. Krsna desired that he should fight. Arjuna did not like to fight, but because Krsna desired, he accepted to fight. This is Krsna's work. That we have to select. By the example of Arjuna we are to learn that we should only perform work which is sanctioned by Krsna. This is the mission of human life, but we do not know it. Because of our ignorance we engage in so much work which is connected with the bodily or material conception of life. Krsna wanted Arjuna to fight, and although Arjuna did not want to fight, he fought because Krsna desired it. We have to learn to follow this example.
Now, what is the work at the present moment for us, Krsna's work? Krsna is not present now to dictate that "This is My work." Just like Arjuna was fortunate enough. He was personally present before Arjuna. Lord Krsna was personally present, and He was directing. But that does not mean that we have no direction. We have direction. We have direction. In the Bhagavad-gita you'll find that anyone who preaches the gospel of Bhagavad-gita to the people of the world, he is the most dear, the dearest person in the world to Krsna. Krsna accepts him, the dearest person. Of course Krsna was present to tell Arjuna what his work was, but what about us? Sri Krsna was personally directing Arjuna to act in such and such a way, but just because Krsna is not personally present before us, we should not assume that there is no direction. Indeed, there is direction. In the last chapter of Bhagavad-gita the proper work which we are to perform is given.
ya idam paramam guhyam
mad-bhaktesv abhidhasyati
bhaktim mayi param krtva
mam evaisyaty asamsayaḥ
mad-bhaktesv abhidhasyati
bhaktim mayi param krtva
mam evaisyaty asamsayaḥ
na ca tasman manusyesu
kascin me priya-krttamaḥ
bhavita na ca me tasmad
anyaḥ priyataro bhuvi
kascin me priya-krttamaḥ
bhavita na ca me tasmad
anyaḥ priyataro bhuvi
"For one who explains the supreme secret to the devotees, devotional service is guaranteed, and at the end he will come back to Me. There is no servant in this world more dear to Me than he, nor will there ever be one more dear." (Bg. 18.68-69)
So therefore our duty is to preach the principles of this Bhagavad-gita, to make people Krsna conscious. People are suffering for want of Krsna consciousness. Therefore each and every one of us should be engaged in the preaching work of Krsna consciousness for the benefit of the whole world.
Lord Caitanya, whose picture you see in the front of our this store, Lord Caitanya very nicely preached this philosophy of Krsna consciousness.
[Madhya 7.128]
The Lord says, amara ajnaya. Because He came with this mission, to preach Krsna consciousness, so He says, "Just take My order, and all of you, you become the spiritual master." Guru hana. Anyone who teaches people Krsna consciousness, never mind what, what he is and where he is, he should be understood the spiritual master. So Lord Krsna, Lord Caitanya gives order to everyone that amara ajnaya guru hana tara' ei desa: "Every country, every, I mean to say, province, you go everywhere and just preach this Krsna consciousness."
[....]
Krsna-upadesa means this Bhagavad-gita, the instruction given by Krsna. That is krsna-upadesa. And krsna-upadesa is also Srimad-Bhagavatam. Srimad-Bhagavatam is full of instructions by which one can become Krsna conscious. Similarly, in the Bhagavad-gita also, we receive the instruction how we can become Krsna conscious. So Lord Caitanya selects these very two particular books, Srimad-Bhagavatam and Bhagavad-gita, and He asks everyone, in any part of the world, to take up this matter very seriously and preach in the world. That is the direct order of Krsna.
So if we take up this missionary work, to preach Bhagavad-gita as it is, without any interpretation and without any motive behind it, as it is, as Krsna said... We should present as it is. People misrepresent Bhagavad-gita by their own interpretation. That should not be done. Bhagavad-gita as it is should be presented before the people of the world. They are suffering for want of Krsna consciousness, and as soon as they become Krsna conscious, their life becomes happy. So this is the mission of this society, International Society for Krsna Consciousness. It is therefore incumbent upon us to preach the method of Bhagavad-gita and make people Krsna conscious. People are actually suffering for want of Krsna consciousness. We should all engage in spreading the science of Krsna for the benefit of the whole world. Lord Caitanya Mahaprabhu came with this mission of teaching Krsna consciousness, and He said that regardless of one's position, if he teaches Krsna consciousness he is to be considered a spiritual master. Both Bhagavad-gita and Srimad-Bhagavatam are filled with information on how to become Krsna conscious. Lord Caitanya Mahaprabhu selected these two books and requested that people in all corners of the world spread this science of Krsna in every town and village. Lord Caitanya Mahaprabhu was Krsna Himself, and we should take this to be Krsna's indication of our proper work. But we should be careful to present Bhagavad-gita as it is, without personal interpretation or motivation. Some people present interpretations of Bhagavad-gita, but we should present the words as they are spoken by Sri Krsna.
Lord Caitanya, whose picture you see in the front of our this store, Lord Caitanya very nicely preached this philosophy of Krsna consciousness.
[Madhya 7.128]
The Lord says, amara ajnaya. Because He came with this mission, to preach Krsna consciousness, so He says, "Just take My order, and all of you, you become the spiritual master." Guru hana. Anyone who teaches people Krsna consciousness, never mind what, what he is and where he is, he should be understood the spiritual master. So Lord Krsna, Lord Caitanya gives order to everyone that amara ajnaya guru hana tara' ei desa: "Every country, every, I mean to say, province, you go everywhere and just preach this Krsna consciousness."
[....]
Krsna-upadesa means this Bhagavad-gita, the instruction given by Krsna. That is krsna-upadesa. And krsna-upadesa is also Srimad-Bhagavatam. Srimad-Bhagavatam is full of instructions by which one can become Krsna conscious. Similarly, in the Bhagavad-gita also, we receive the instruction how we can become Krsna conscious. So Lord Caitanya selects these very two particular books, Srimad-Bhagavatam and Bhagavad-gita, and He asks everyone, in any part of the world, to take up this matter very seriously and preach in the world. That is the direct order of Krsna.
So if we take up this missionary work, to preach Bhagavad-gita as it is, without any interpretation and without any motive behind it, as it is, as Krsna said... We should present as it is. People misrepresent Bhagavad-gita by their own interpretation. That should not be done. Bhagavad-gita as it is should be presented before the people of the world. They are suffering for want of Krsna consciousness, and as soon as they become Krsna conscious, their life becomes happy. So this is the mission of this society, International Society for Krsna Consciousness. It is therefore incumbent upon us to preach the method of Bhagavad-gita and make people Krsna conscious. People are actually suffering for want of Krsna consciousness. We should all engage in spreading the science of Krsna for the benefit of the whole world. Lord Caitanya Mahaprabhu came with this mission of teaching Krsna consciousness, and He said that regardless of one's position, if he teaches Krsna consciousness he is to be considered a spiritual master. Both Bhagavad-gita and Srimad-Bhagavatam are filled with information on how to become Krsna conscious. Lord Caitanya Mahaprabhu selected these two books and requested that people in all corners of the world spread this science of Krsna in every town and village. Lord Caitanya Mahaprabhu was Krsna Himself, and we should take this to be Krsna's indication of our proper work. But we should be careful to present Bhagavad-gita as it is, without personal interpretation or motivation. Some people present interpretations of Bhagavad-gita, but we should present the words as they are spoken by Sri Krsna.
Therefore Krsna says, sahga-varjitaḥ. Of course, a Krsna conscious person, he also acts just like another material actor, but because he works in Krsna consciousness, therefore he's not bound up.
Just like take the example of Arjuna. He also fought just like ordinary military man, but because he fought in Krsna consciousness, therefore he was not bound up by the reaction of such fighting. Fighting is not necessary. Fighting is not necessary. Peace, peace is necessary. But sometimes peace is disturbed. At that time, fighting is also necessary. You cannot, you cannot absolutely give up the process of fighting in this material world. That is not possible. Because there are persons who will create trouble. Just like we are experiencing. We are not going to do any harm to anybody. But sometimes they are coming and creating disturbances. So these disturbing elements are there, and this is always there. The material nature is like that. Therefore fighting cannot be abolished in the, when it is necessary, absolutely necessary. In the battle of Kuruksetra, Lord Krsna advocated this fighting because it was absolutely necessary.
So anything-it does not matter what it is-when it is sanctioned by Krsna, it has no reaction. That is the real work. Other, anything which we do, which may be very good work in the estimation of this material world, but that is bound to make you entangled in this material world. This secret one should learn. One who works for Krsna may appear to be working like anyone else in the material world, but this is not the case. Arjuna may have fought just like an ordinary military man, but because he fought in Krsna consciousness, he was free from the entanglement of his activities. In this way, his work, although appearing material, was not material at all. Any action sanctioned by Krsna-regardless of what it may be-has no reaction. Fighting may not be a very nice thing, but sometimes, as in the case of the battle of Kuruksetra, it is an absolute necessity. On the other hand, we may perform work which may be very altruistic or humanitarian in the opinion of the world and yet be bound to material activity. So it is not the action itself which is important but the consciousness in which the action is carried out.
Just like take the example of Arjuna. He also fought just like ordinary military man, but because he fought in Krsna consciousness, therefore he was not bound up by the reaction of such fighting. Fighting is not necessary. Fighting is not necessary. Peace, peace is necessary. But sometimes peace is disturbed. At that time, fighting is also necessary. You cannot, you cannot absolutely give up the process of fighting in this material world. That is not possible. Because there are persons who will create trouble. Just like we are experiencing. We are not going to do any harm to anybody. But sometimes they are coming and creating disturbances. So these disturbing elements are there, and this is always there. The material nature is like that. Therefore fighting cannot be abolished in the, when it is necessary, absolutely necessary. In the battle of Kuruksetra, Lord Krsna advocated this fighting because it was absolutely necessary.
So anything-it does not matter what it is-when it is sanctioned by Krsna, it has no reaction. That is the real work. Other, anything which we do, which may be very good work in the estimation of this material world, but that is bound to make you entangled in this material world. This secret one should learn. One who works for Krsna may appear to be working like anyone else in the material world, but this is not the case. Arjuna may have fought just like an ordinary military man, but because he fought in Krsna consciousness, he was free from the entanglement of his activities. In this way, his work, although appearing material, was not material at all. Any action sanctioned by Krsna-regardless of what it may be-has no reaction. Fighting may not be a very nice thing, but sometimes, as in the case of the battle of Kuruksetra, it is an absolute necessity. On the other hand, we may perform work which may be very altruistic or humanitarian in the opinion of the world and yet be bound to material activity. So it is not the action itself which is important but the consciousness in which the action is carried out.
karmano hy api boddhavyam
boddhavyam ca vikarmanaḥ
akarmanas ca boddhavyam
gahana karmano gatiḥ
boddhavyam ca vikarmanaḥ
akarmanas ca boddhavyam
gahana karmano gatiḥ
[Bg. 4.17]
Karmano gatiḥ, the path of karma, is very intricate. Therefore one should understand what is actually karma and what is akarma and what is vikarma. And knowing this, one should perform karma. But one thing is that if we simply engage ourself in Krsna consciousness, then everything becomes clear. Otherwise, we have to make discrimination, "What I should do, what I should not do so that I may not be entangled."
Just like in ordinary life we, whatever we do, we sometimes, we may unconsciously doing something which is against the law, and therefore we become bound up by the laws of the state and sometimes we are in trouble, similarly, in the laws of nature also, the laws of nature is very strict. There is no excuse. The laws of nature is very stringent. Just like the fire. Fire, it burns. That is natural. This is the law of nature. So even a child touches fire, the fire does not excuse, that "Because it is child, oh, his hand may be, may not be burned." No. That is not possible. So we have to make our work very cautiously. We have to select our work very cautiously. Otherwise, the stringent laws of nature will react, and we shall be bound by the laws of material nature and suffer.
The Lord says that karmano hy api boddhavyam. One should understand how to work and one should understand what is not to be done. "The intricacies of action are very hard to understand. Therefore one should know properly what action is, what forbidden action is, and what inaction is." (Bg. 4.17)
Karmano gatiḥ, the path of karma, is very intricate. Therefore one should understand what is actually karma and what is akarma and what is vikarma. And knowing this, one should perform karma. But one thing is that if we simply engage ourself in Krsna consciousness, then everything becomes clear. Otherwise, we have to make discrimination, "What I should do, what I should not do so that I may not be entangled."
Just like in ordinary life we, whatever we do, we sometimes, we may unconsciously doing something which is against the law, and therefore we become bound up by the laws of the state and sometimes we are in trouble, similarly, in the laws of nature also, the laws of nature is very strict. There is no excuse. The laws of nature is very stringent. Just like the fire. Fire, it burns. That is natural. This is the law of nature. So even a child touches fire, the fire does not excuse, that "Because it is child, oh, his hand may be, may not be burned." No. That is not possible. So we have to make our work very cautiously. We have to select our work very cautiously. Otherwise, the stringent laws of nature will react, and we shall be bound by the laws of material nature and suffer.
The Lord says that karmano hy api boddhavyam. One should understand how to work and one should understand what is not to be done. "The intricacies of action are very hard to understand. Therefore one should know properly what action is, what forbidden action is, and what inaction is." (Bg. 4.17)
The path of karma is very intricate; therefore we should understand the distinctions between karma, akarma and vikarma. If we simply engage in Krsna consciousness, everything becomes clear. Otherwise we will have to make distinctions between what we should do and what we should not do in order not to become entangled. In the ordinary course of life we unknowingly break some law and have to suffer the consequences. Similarly, the laws of nature are very strict and stringent, and they accept no excuse. It is a law of nature that fire burns, and even if a child touches it, he will be burned despite his ignorance and innocence. Thus we have to choose our course of action very carefully lest the stringent laws of nature react to bind us to suffering. It is therefore necessary to understand what work to do and what work to avoid.
Akarmanas ca boddhavyam. Karmano hy api boddhavyam boddhavyam ca vikarmanaḥ. Karma, akarma and vikarma. There are three things. Karma means prescribed duties, prescribed duties. That is called karma. And akarma, vikarma means doing against the prescribed duties. That is called vikarma. And akarma means something doing which has no reaction. That is not. Of course, in the execution of such work, it appears to be working, but practically it has no reaction. That is vikarma. And that vikarma is when we act on account of the Supreme. That is when we... Krsna-karma-krt. When we work under the direction of Krsna, that has no reaction. Otherwise, karma, one should do prescribed duties, and one should not do which is not prescribed.
For example, for example, just like the state. The state has got some laws. Now, suppose if you commit murder, it will be hang, you will be hanged. That is the state law. So if you again, against the state law you commit some murder, you will be hanged. This is vikarma, and I should be cautious. But when the state orders, itself, that "You go and fight. Kill the enemy," that is neither karma nor vikarma. So similarly, when we act under the direction of Krsna, that is akarma. That means that karma, that kind of activities, has no reaction. Otherwise, we shall have to act very cautiously so that I may not be entangled with the reaction of my karma.
[Bg. 4.18]
Now here is a nice verse. The Lord says, "One who can see karmani, akarma, any work which is being done, but it has no reaction..." Karmani, akarma yaḥ. "I am doing something, but the ultimate result of that work has no reaction." The word karma refers to prescribed duties. The word vikarma refers to activities which are against one's prescribed duties. And the word akarma refers to activities which have no reaction at all. In the execution of akarmic activities, there may appear to be some reactions, but in actuality there are not. When we work under the directions of Krsna, this is actually the case-there are no reactions. If we take it upon ourselves to kill someone, we are subject to capital punishment by the state government. Our actions are then called vikarma, for they are against prescribed actions. If, however, the government drafts us into the army, and we engage in battle and kill someone, we do not suffer the reactions, and this is called akarma. In the one case we are acting according to our own whims, and in the other we are acting under the direction of the government. Similarly, when we act under the direction of Krsna, our actions performed are called akarma, for that kind of activity has no reaction.
For example, for example, just like the state. The state has got some laws. Now, suppose if you commit murder, it will be hang, you will be hanged. That is the state law. So if you again, against the state law you commit some murder, you will be hanged. This is vikarma, and I should be cautious. But when the state orders, itself, that "You go and fight. Kill the enemy," that is neither karma nor vikarma. So similarly, when we act under the direction of Krsna, that is akarma. That means that karma, that kind of activities, has no reaction. Otherwise, we shall have to act very cautiously so that I may not be entangled with the reaction of my karma.
[Bg. 4.18]
Now here is a nice verse. The Lord says, "One who can see karmani, akarma, any work which is being done, but it has no reaction..." Karmani, akarma yaḥ. "I am doing something, but the ultimate result of that work has no reaction." The word karma refers to prescribed duties. The word vikarma refers to activities which are against one's prescribed duties. And the word akarma refers to activities which have no reaction at all. In the execution of akarmic activities, there may appear to be some reactions, but in actuality there are not. When we work under the directions of Krsna, this is actually the case-there are no reactions. If we take it upon ourselves to kill someone, we are subject to capital punishment by the state government. Our actions are then called vikarma, for they are against prescribed actions. If, however, the government drafts us into the army, and we engage in battle and kill someone, we do not suffer the reactions, and this is called akarma. In the one case we are acting according to our own whims, and in the other we are acting under the direction of the government. Similarly, when we act under the direction of Krsna, our actions performed are called akarma, for that kind of activity has no reaction.
karmany akarma yaḥ pasyed
akarmani ca karma yaḥ
sa buddhiman manusyesu
sa yuktaḥ krtsna-karma-krt
akarmani ca karma yaḥ
sa buddhiman manusyesu
sa yuktaḥ krtsna-karma-krt
"One who sees inaction in action, and action in inaction, is intelligent among men, and he is in the transcendental position, although engaged in all sorts of activities." (Bg. 4.18)
One who can see like that... Karmany akarma yaḥ pasyed akarmani ca yaḥ karma. And akarmani means one who is trying to avoid the reaction of karma, but he is being entangled in karma. Sa buddhiman manusyesu: "He is the most intelligent person." Sa yuktaḥ krtsna-karma-krt, sa: "He is dovetailed with Krsna consciousness, and therefore, after doing so many work..." Krtsna mean all sorts of work. Still, he is free. Karmany akarma. Even working.
Just see, the Arjuna. Arjuna is fighting, and the other party, Duryodhana, is also fighting. Now, how you can understand that Arjuna is free from reaction but Duryodhana is not free from reaction? The fighting is both... Both parties are fighting. Externally, ephemerally, we can see simply that they are fighting. But who is bound up by reaction? Who is not bound up reaction? Arjuna is not bound up by reaction. Why? He is fighting under the order of Krsna. So we have to see like that, who is working with Krsna consciousness. Anyone who is working in Krsna consciousness, we should see that he is not being bound up. This is called karmany akarma. Akarma means which has no reaction. So although I see somebody is working, but because he is working in Krsna consciousness, therefore it should be understood that his work is not producing any reaction.
So this intelligent vision is recommended here by Krsna that sa buddhiman: "Anyone who is working and who can see such work, who can understand such work," sa buddhiman manusyesu, "in the human society, he is very intelligent." He is very intelligent. Otherwise, sometimes bhakti, the devotional service of the Lord... One who can actually see that despite activities there are no karmic reactions, who understands the nature of akarma, actually sees things as they are. The word akarmani refers to one who is trying to avoid the reactions of karma. By dovetailing his activities in Krsna consciousness, although one may perform all kinds of activities, he is free. On the battlefield of Kuruksetra, Arjuna engaged in fighting, and those on the side of Duryodhana also engaged in fighting. We must understand how it is that Arjuna is free from reaction whereas Duryodhana is not. Externally we can see that both parties are engaged in fighting, but we should understand that Arjuna is not bound by reactions because he is fighting under the order of Krsna. Thus when we see someone working in Krsna consciousness, we should understand that his work does not carry any reaction. One who can see such work and understand it is to be considered very intelligent (sa buddhiman). The technique is not so much in seeing what a person is doing but in understanding why he is doing it.
Just see, the Arjuna. Arjuna is fighting, and the other party, Duryodhana, is also fighting. Now, how you can understand that Arjuna is free from reaction but Duryodhana is not free from reaction? The fighting is both... Both parties are fighting. Externally, ephemerally, we can see simply that they are fighting. But who is bound up by reaction? Who is not bound up reaction? Arjuna is not bound up by reaction. Why? He is fighting under the order of Krsna. So we have to see like that, who is working with Krsna consciousness. Anyone who is working in Krsna consciousness, we should see that he is not being bound up. This is called karmany akarma. Akarma means which has no reaction. So although I see somebody is working, but because he is working in Krsna consciousness, therefore it should be understood that his work is not producing any reaction.
So this intelligent vision is recommended here by Krsna that sa buddhiman: "Anyone who is working and who can see such work, who can understand such work," sa buddhiman manusyesu, "in the human society, he is very intelligent." He is very intelligent. Otherwise, sometimes bhakti, the devotional service of the Lord... One who can actually see that despite activities there are no karmic reactions, who understands the nature of akarma, actually sees things as they are. The word akarmani refers to one who is trying to avoid the reactions of karma. By dovetailing his activities in Krsna consciousness, although one may perform all kinds of activities, he is free. On the battlefield of Kuruksetra, Arjuna engaged in fighting, and those on the side of Duryodhana also engaged in fighting. We must understand how it is that Arjuna is free from reaction whereas Duryodhana is not. Externally we can see that both parties are engaged in fighting, but we should understand that Arjuna is not bound by reactions because he is fighting under the order of Krsna. Thus when we see someone working in Krsna consciousness, we should understand that his work does not carry any reaction. One who can see such work and understand it is to be considered very intelligent (sa buddhiman). The technique is not so much in seeing what a person is doing but in understanding why he is doing it.
Just like Arjuna, when he first refused to work, refused to fight, that "My dear Krsna, it is not possible for me to fight with my relatives, brothers. I am not going to fight," but from material estimation, this conclusion, this decision of Arjuna, is very good, very good. So materially, from material standing of, standpoint of view, that he is not going to commit nonviolence, violence-he is nonviolent-he's very good man. But from spiritual point of view, it is not so. From spiritual point of view, it is not so. So one has to see. Simply by external features, that one is working and one is not working, that we cannot... What is the standard of work? Under what consciousness he's working. If he's working in material consciousness, then he's being bound up. However good may be that work, he's being bound up.
Now, what is the binding reaction of good material work? Just try to understand. Good material work... Suppose you have done most charitable work, munificent work, and you have started so many, I mean to say, philanthropic institutions. That's all right. These are... From material estimation, these things are very good work. But you are being bound up. You are being bound up. In which way you are being bound up? That these things are called punya-karma, pious work. When you do pious work, you get four results. What are the four results? Janma-aisvarya-sruta-sri. Janma-aisvarya-sruta-sri. If you do pious work, you can get reaction in four ways. You can get your birth in a very nice family. Just like in the family of a brahmana, in the family of a rich man. For pious work, one can get his janma. And aisvarya. Aisvarya means you can become very rich man by pious work. Janmaisvarya-sruta [Bhag. 1.8.26] Sruta means you can become very learned scholar. These are the results of pious work. Janmaisvarya-sruta, and sri. You can become very beautiful by pious work. These are the results of pious work.
Similarly, just the opposite, if you do vicious work, then you, you have to go to the lower class family or even the animal family, lower class birth, or become a fool, illiterate, and become not very good looking. So many things. These are the reactions of pious and vicious work.
Now, taking it for granted that I am doing all pious work. That's all right. And I am getting my birth in a very rich family or very pure family, just like brahmana family or something like that. I am getting myself very good education. I am very beautiful to see. And I am very rich man, all these. But our point is that suppose if you are rich man, suppose if you are very learned man, but you are not free from the stringent laws of material world. The whole point of vision should be targeted there, that "I am not going to be under the stricture of this material world." If we miss that point, then we shall be captivated by this aristocratic family or good education or beautiful body or richness.
We shall be... One should understand that "In spite of having all these facilities of material life, I am not free from four things: janma-mrtyu-jara-vyadhi [Bg. 13.9]." Janma-mrtyu-jara-vyadhi. "I am not free from four, four these things, material laws of nature." What is that? "I am not free from repeated birth and death. I am not free from old age. I am not free from diseases."
Therefore Krsna has recommended in the Bhagavad-gita that abrahma-bhuvanal lokaḥ punar avartino 'rjuna [8.16]. Actually Arjuna was engaged in very unpleasant activity on the battlefield, but because he was in Krsna consciousness, he suffered no reaction. We may be performing some action which we may consider to be very good work, but if we do not perform it in Krsna consciousness we have to suffer the reactions. From the material point of view, Arjuna's initial decision not to fight was a good one, but from the spiritual point of view it was not. When we do pious work, we get certain results. We may take a birth in a very good family, in the family of a brahmana or a wealthy man, we may become very rich or very learned, or we may become very beautiful. On the other hand, if we do impious work, we may have to take birth in a low class family or animal family, or become illiterate or foolish, or very ugly. Although we engage in very pious work and take a good birth, we will still be subject to the stringent laws of action and reaction. Our principal aim should be to escape the laws of this material world. If we don't understand this, we will become attracted by aristocratic families, wealth, or a good education or a beautiful body. We should come to understand that despite having all these facilities for material life, we are not free from birth, old age, disease and death. To caution us of this, Sri Krsna warns in Bhagavad-gita:
Now, what is the binding reaction of good material work? Just try to understand. Good material work... Suppose you have done most charitable work, munificent work, and you have started so many, I mean to say, philanthropic institutions. That's all right. These are... From material estimation, these things are very good work. But you are being bound up. You are being bound up. In which way you are being bound up? That these things are called punya-karma, pious work. When you do pious work, you get four results. What are the four results? Janma-aisvarya-sruta-sri. Janma-aisvarya-sruta-sri. If you do pious work, you can get reaction in four ways. You can get your birth in a very nice family. Just like in the family of a brahmana, in the family of a rich man. For pious work, one can get his janma. And aisvarya. Aisvarya means you can become very rich man by pious work. Janmaisvarya-sruta [Bhag. 1.8.26] Sruta means you can become very learned scholar. These are the results of pious work. Janmaisvarya-sruta, and sri. You can become very beautiful by pious work. These are the results of pious work.
Similarly, just the opposite, if you do vicious work, then you, you have to go to the lower class family or even the animal family, lower class birth, or become a fool, illiterate, and become not very good looking. So many things. These are the reactions of pious and vicious work.
Now, taking it for granted that I am doing all pious work. That's all right. And I am getting my birth in a very rich family or very pure family, just like brahmana family or something like that. I am getting myself very good education. I am very beautiful to see. And I am very rich man, all these. But our point is that suppose if you are rich man, suppose if you are very learned man, but you are not free from the stringent laws of material world. The whole point of vision should be targeted there, that "I am not going to be under the stricture of this material world." If we miss that point, then we shall be captivated by this aristocratic family or good education or beautiful body or richness.
We shall be... One should understand that "In spite of having all these facilities of material life, I am not free from four things: janma-mrtyu-jara-vyadhi [Bg. 13.9]." Janma-mrtyu-jara-vyadhi. "I am not free from four, four these things, material laws of nature." What is that? "I am not free from repeated birth and death. I am not free from old age. I am not free from diseases."
Therefore Krsna has recommended in the Bhagavad-gita that abrahma-bhuvanal lokaḥ punar avartino 'rjuna [8.16]. Actually Arjuna was engaged in very unpleasant activity on the battlefield, but because he was in Krsna consciousness, he suffered no reaction. We may be performing some action which we may consider to be very good work, but if we do not perform it in Krsna consciousness we have to suffer the reactions. From the material point of view, Arjuna's initial decision not to fight was a good one, but from the spiritual point of view it was not. When we do pious work, we get certain results. We may take a birth in a very good family, in the family of a brahmana or a wealthy man, we may become very rich or very learned, or we may become very beautiful. On the other hand, if we do impious work, we may have to take birth in a low class family or animal family, or become illiterate or foolish, or very ugly. Although we engage in very pious work and take a good birth, we will still be subject to the stringent laws of action and reaction. Our principal aim should be to escape the laws of this material world. If we don't understand this, we will become attracted by aristocratic families, wealth, or a good education or a beautiful body. We should come to understand that despite having all these facilities for material life, we are not free from birth, old age, disease and death. To caution us of this, Sri Krsna warns in Bhagavad-gita:
abrahma-bhuvanal lokaḥ
punar avartino 'rjuna
mam upetya tu kaunteya
punar janma na vidyate
punar avartino 'rjuna
mam upetya tu kaunteya
punar janma na vidyate
"From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place." (Bg. 8.16)
"My dear Arjuna, if you go up to the highest planet which is called Brahmaloka, where there is long duration of life and all other enjoyments, they are thousands and thousands times better than enjoyment here, but still, abrahma-bhuvanal lokaḥ punar avartino 'rjuna, then you have to come again. The repetition of birth and death is there also. Therefore your aim should be mad-dhama... yad gatva na nivartante tad dhama paramam mama [Bg. 15.6]. "You have to go back to My planet, My kingdom. That will make you perfect."
So this work, good work or bad work from the material point of view, may be superficially very good. But what, how long I shall remain a rich man? How long I shall remain a beautiful man? This is not my permanent life. Suppose if my life is for hundred years, say. I can remain a rich man, I remain a learned man, I can remain a beautiful man, say, for fifty or sixty or hundred years, but your life is not for hundred years or sixty years or thousands years or millions of years. You are eternal. You have to attain your eternal life. That is the whole problem. So that problem you have to solve. That problem can be solved when you are Krsna conscious.... Even on Brahmaloka, the highest planet in the material universe, repetition of birth and death are also present. We have to go to Krsna's planet in order to be free from this. It may be very nice to be a rich man or a beautiful man, but how long shall we remain such? That is not our permanent life. We may remain learned, rich and beautiful for fifty, sixty or at most a hundred years, but real life is not for fifty or a hundred years, nor a thousand years nor even a million years. We are eternal, and we have to attain our eternal life. That we have not attained it is our whole problem. That problem can be solved when we are Krsna conscious.
So this work, good work or bad work from the material point of view, may be superficially very good. But what, how long I shall remain a rich man? How long I shall remain a beautiful man? This is not my permanent life. Suppose if my life is for hundred years, say. I can remain a rich man, I remain a learned man, I can remain a beautiful man, say, for fifty or sixty or hundred years, but your life is not for hundred years or sixty years or thousands years or millions of years. You are eternal. You have to attain your eternal life. That is the whole problem. So that problem you have to solve. That problem can be solved when you are Krsna conscious.... Even on Brahmaloka, the highest planet in the material universe, repetition of birth and death are also present. We have to go to Krsna's planet in order to be free from this. It may be very nice to be a rich man or a beautiful man, but how long shall we remain such? That is not our permanent life. We may remain learned, rich and beautiful for fifty, sixty or at most a hundred years, but real life is not for fifty or a hundred years, nor a thousand years nor even a million years. We are eternal, and we have to attain our eternal life. That we have not attained it is our whole problem. That problem can be solved when we are Krsna conscious.
.... so that by Krsna conscious, when you leave this body, you will no more have to come to this material world and accept this material body or suffer and enjoy thereof. That is the point. The point is very difficult for common man, but this is the point. This is the point. I have to avoid this material existence altogether. That is the point. It is... It is not the question of improving my material condition. That is not the solution. If I...
Just like in a prison house, if you want to improve your condition, you become a very good prisoner, and the government gives you A-class status. There are three classes of status in prison life. Some are suffering the prison life in the A-class status. Some of them are suffering in the B-class status. There are also classes. Just like when some political leader is put into prison, they are given A-class status. But a sane man, a sane man should not be satisfied by becoming an A-class prisoner, A-class prisoner. So we are, in this material world, some of us are in the A-class prisoner, some of us are B-class prisoner, some of us are C-class prisoner. So to become an A-class prisoner from C-class prisoner is not the solution of our problem. The problem should be solved that "Let me become completely free, completely free from the prison life." That is the whole problem.
[Bg. 4.18]
"Anyone who can understand the process of karma, the process of work, in this way, he is the most intelligent person in this world." Most intelligent person. Not that a person who has passed M.A., Ph.D. examination from the university de..., offering country. The person who understands this problem of life, he is the most intelligent person. That we should learn. He is the most intelligent person.
yasya ....
tam ahuḥ panḍitam budhaḥ
[Bg. 4.19]
If we leave this material body in Krsna consciousness, we will no longer have to return to the material world. The point is to avoid this material existence altogether. It is not a question of improving our condition in the material world. In prison a man may want to improve his condition to become a first class prisoner, and the government may give him A-status, but no sane man will become satisfied by becoming an A-class prisoner. He should desire to get out of the prison altogether. In the material world some of us are A-class, B-class or C-class prisoners, but in any case we are all prisoners. Real knowledge does not consist in simply getting an MA or PhD but in understanding these basic problems of existence.
Just like in a prison house, if you want to improve your condition, you become a very good prisoner, and the government gives you A-class status. There are three classes of status in prison life. Some are suffering the prison life in the A-class status. Some of them are suffering in the B-class status. There are also classes. Just like when some political leader is put into prison, they are given A-class status. But a sane man, a sane man should not be satisfied by becoming an A-class prisoner, A-class prisoner. So we are, in this material world, some of us are in the A-class prisoner, some of us are B-class prisoner, some of us are C-class prisoner. So to become an A-class prisoner from C-class prisoner is not the solution of our problem. The problem should be solved that "Let me become completely free, completely free from the prison life." That is the whole problem.
[Bg. 4.18]
"Anyone who can understand the process of karma, the process of work, in this way, he is the most intelligent person in this world." Most intelligent person. Not that a person who has passed M.A., Ph.D. examination from the university de..., offering country. The person who understands this problem of life, he is the most intelligent person. That we should learn. He is the most intelligent person.
yasya ....
tam ahuḥ panḍitam budhaḥ
[Bg. 4.19]
If we leave this material body in Krsna consciousness, we will no longer have to return to the material world. The point is to avoid this material existence altogether. It is not a question of improving our condition in the material world. In prison a man may want to improve his condition to become a first class prisoner, and the government may give him A-status, but no sane man will become satisfied by becoming an A-class prisoner. He should desire to get out of the prison altogether. In the material world some of us are A-class, B-class or C-class prisoners, but in any case we are all prisoners. Real knowledge does not consist in simply getting an MA or PhD but in understanding these basic problems of existence.
yasya sarve samarambhaḥ
kama-sahkalpa-varjitaḥ
jnanagni-dagdha-karmanam
tam ahuḥ panḍitam budhaḥ
kama-sahkalpa-varjitaḥ
jnanagni-dagdha-karmanam
tam ahuḥ panḍitam budhaḥ
"One is understood to be in full knowledge whose every act is devoid of desire for sense gratification. He is said by sages to be a worker whose fruitive action is burned up by the fire of perfect knowledge." (Bg. 4.19)
Panḍita. Panḍita means learned, and budha means one who is well-versed. He is called budha. Budha, this very term, you'll find in another place of Bhagavad-gita, in the Tenth Chapter, budha bhava-samanvitaḥ.
[Bg. 10.8]
That budha you'll find in the Tenth Chapter, and the same budha, panḍita, panḍita and budha. Panḍita, according to Bhagavad-gita, panḍita. Panḍita means learned man. The Sanskrit word panḍita means... And budha is "well-versed."
Now who is well-versed? And who is panḍita? A very learned man from, by academic education, may not be a learned man according to the view of Bhagavad-gita. Bhagavad-gita says, "He is the learned man who can see everyone on the equal footing, equal level." The word panḍitam means learned, and budhaḥ means well-versed. In the Tenth Chapter we also find the word budhaḥ in the verse budha bhava-samanvitaḥ (Bg. 10.8). According to Bhagavad-gita, one may not be a learned man just because he has received a lot of education from a university. Bhagavad-gita says that he is a learned man who can see everything on an equal level.
[Bg. 10.8]
That budha you'll find in the Tenth Chapter, and the same budha, panḍita, panḍita and budha. Panḍita, according to Bhagavad-gita, panḍita. Panḍita means learned man. The Sanskrit word panḍita means... And budha is "well-versed."
Now who is well-versed? And who is panḍita? A very learned man from, by academic education, may not be a learned man according to the view of Bhagavad-gita. Bhagavad-gita says, "He is the learned man who can see everyone on the equal footing, equal level." The word panḍitam means learned, and budhaḥ means well-versed. In the Tenth Chapter we also find the word budhaḥ in the verse budha bhava-samanvitaḥ (Bg. 10.8). According to Bhagavad-gita, one may not be a learned man just because he has received a lot of education from a university. Bhagavad-gita says that he is a learned man who can see everything on an equal level.
[Bg. 5.18]
A panḍita, panḍita can see... Panḍita means a learned man can see that "Here is a learned brahmana." In India, according to Vedic civilization, a learned brahmana is considered to be the topmost man in human society. So therefore He is taking the example that "Here is a very learned brahmana." Vidya-vinaya-sampanne brahmane. Not only he is brahmana, but he is very gentle. Vidya means... What is the result of vidya? Education means one becomes gentleman. That is the result of vidya. If one is not a gentleman, then his learning is not accepted according to the Vedic literature.
So panḍita means that one who is learned and gentle. So another panḍita sees vidya-vinaya-sampanne, a brahmana, learned and gentle, vidya-vinaya-sampanne brahmane gavi, and a cow, vidya-vinaya-sampanne gavi ha..., and an elephant, and sva-pake... Sva-pake ca suni ca. Sva-pake means there is a class of men who eats dogs. They are counted amongst the lower class in India. Sva-pake ca suni. Suni means dog. So dog also, not taken very good animal in the society. But a panḍita-either a dog, either a cow, either an elephant, either a, a, I mean to say, dog-eater, or a learned brahmana-he sees all of them on the same level. That is panḍita.
Why he sees on the same level? Do you mean to say that a learned brahmana, a high-class brahmana, he is just like as good as a dog? No. A learned brahmana is not as good as a dog. But how, how, then, the panḍita sees on the equal footing? Oh, because he does not see on the skin, but he sees on the spirit. Therefore he's panḍita. One who has learned this art, to see any living being, only the spirit he sees, that "Here is a living being. He's a spiritual spark. He's a spirit soul. But he has got a different covering, body, only."
Just like in the Bhagavad-gita, it is said that vasamsi jirnani: "This body is just like our dress." vidya-vinaya-sampanne
brahmane gavi hastini
suni caiva svapake ca
panḍitaḥ sama-darsinaḥ
A panḍita, panḍita can see... Panḍita means a learned man can see that "Here is a learned brahmana." In India, according to Vedic civilization, a learned brahmana is considered to be the topmost man in human society. So therefore He is taking the example that "Here is a very learned brahmana." Vidya-vinaya-sampanne brahmane. Not only he is brahmana, but he is very gentle. Vidya means... What is the result of vidya? Education means one becomes gentleman. That is the result of vidya. If one is not a gentleman, then his learning is not accepted according to the Vedic literature.
So panḍita means that one who is learned and gentle. So another panḍita sees vidya-vinaya-sampanne, a brahmana, learned and gentle, vidya-vinaya-sampanne brahmane gavi, and a cow, vidya-vinaya-sampanne gavi ha..., and an elephant, and sva-pake... Sva-pake ca suni ca. Sva-pake means there is a class of men who eats dogs. They are counted amongst the lower class in India. Sva-pake ca suni. Suni means dog. So dog also, not taken very good animal in the society. But a panḍita-either a dog, either a cow, either an elephant, either a, a, I mean to say, dog-eater, or a learned brahmana-he sees all of them on the same level. That is panḍita.
Why he sees on the same level? Do you mean to say that a learned brahmana, a high-class brahmana, he is just like as good as a dog? No. A learned brahmana is not as good as a dog. But how, how, then, the panḍita sees on the equal footing? Oh, because he does not see on the skin, but he sees on the spirit. Therefore he's panḍita. One who has learned this art, to see any living being, only the spirit he sees, that "Here is a living being. He's a spiritual spark. He's a spirit soul. But he has got a different covering, body, only."
Just like in the Bhagavad-gita, it is said that vasamsi jirnani: "This body is just like our dress." vidya-vinaya-sampanne
brahmane gavi hastini
suni caiva svapake ca
panḍitaḥ sama-darsinaḥ
"The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater (outcaste)." (Bg. 5.18)
In India, according to Vedic civilization, a brahmana who is learned is considered to be the topmost man in human society. The panḍita, who is learned and gentle, sees such a brahmana on the same level with a dog or an outcaste who eats dogs. In other words, he sees no distinctions between the highest and the lowest. Is this to say that being a learned brahmana is no better than being a dog? No, that is not so. But the panḍita sees them as the same because he does not see the skin but the spirit. One who has learned the art of seeing the same spirit soul within every living being is considered to be a panḍita, for in actuality every living being is a spiritual spark, part and parcel of the complete spirit whole. The spiritual spark is the same in all, but it is covered by different dresses. An honored man may come in a very shabby dress, but this does not mean that he should be dishonored. In Bhagavad-gita these material bodies are likened unto dresses which are worn by the spirit soul.
vasamsi jirnani yatha vihaya
navani grhnati naro parani
tatha sarirani vihaya jirnany
anyani samyati navani dehi
navani grhnati naro parani
tatha sarirani vihaya jirnany
anyani samyati navani dehi
Suppose a very learned man has come in a shabby dress. Do you think that he should be dishonored? If he's known, of course. Just like our this sannyasi dress. It is not very costly dress. It is a loin cloth. It is very cheap, but sometimes people misunderstand that "Here is a beggar." And sometimes we are respected. So simply by dress we should not see any living entity. Whether, either he's a dog, or he's a, in the estimation of the society, a lower class man, or a very high class man, or a cow, but we shall see that "Here is a spirit soul." Anyone who can understand the spiritual vision of life, he is panḍita. He is panḍita.
And according to Canakya Panḍita. Canakya, he was a great politician, and he says... Now, what is the standard of education? Standard of education. Now, he has given very nice, three words, three words for standard of education, who is perfect in education. He says,
..[Niti Sastra 10]
Panḍita. This panḍita. This panḍita, explanation of panḍita.
Now, who is a panḍita? Now, matrvat para-daresu: "He is the learned man who sees all women as his mother." Except one's married wife, one should see every woman as his mother. Matrvat. Matr means mother. Vat means just like. Matrvat para-daresu. Para-daresu means other women except one's own wife, married wife.
Matrvat para-daresu para-dravyesu lostravat: "And other's property should be accepted just like refused garbage in the street." Just like we don't care for all the garbages. Simply if others' money or others' property is there sometimes we hanker. We should think, "Oh, these are nonsense, just like garbage." Matrvat para-daresu para-dravyesu lostravat, atmavat sarva-bhūtesu. And lostra means that rubbles. Just like stone rubbles. There are so many rubbles and, er, strewn over the street. Nobody cares for that. Similarly, if others' money is thrown over the street, nobody... He should not care. He should not collect. "Oh, here is some money. Let me take." So matrvat para-daresu para-dravyesu lostravat, atmavat sarva-bhūtesu. And he should see everyone...
This atmavat sarva-bhūtesu was preached by Lord Buddha, this philosophy. This one philosophy was, I mean to say, taught throughout the whole world by Lord Buddha, that there should be no animal killing. Atmavat sarva-bhūtesu. No living entity should be given suffering, even by words. That is real life. Atmavat... yaḥ pasyati. One who has such vision of life, he is called learned. He is called learned, not by educational qualifications. One who has acquired... phalena pariciyate. Education is understood, how far a man is educated, by his behavior. By his vision of life, it will be estimated, not by the degree. Atmavat sarva-bhūtesu yaḥ pasyati sa panḍitaḥ. Similarly, here also, here also the word panḍita, panḍita has been used.
So I have just given you some explanation of panḍita from different angle of vision. And budha also. Budha. In the Bhagavad-gita you'll find the definition of budha. Budha means well-versed. Well-versed. Well-versed means who has got, studied lots of books of knowledge. He is called budha. Now, how one becomes budha? By studying, one should have concluded this. What is that conclusion? That is stated in the Bhagavad-gita by Lord Krsna, aham sarvasya prabhavaḥ.
.. [Bg. 10.8]
The well-versed person is he who has understood that Krsna is the original fountainhead of all emanations. All emanations, whatever we see, they are all emanations from Krsna. That is the sci... "As a person puts on new garments, giving up old ones, similarly, the soul accepts new material bodies, giving up the old and useless ones." (Bg. 2.22)
And according to Canakya Panḍita. Canakya, he was a great politician, and he says... Now, what is the standard of education? Standard of education. Now, he has given very nice, three words, three words for standard of education, who is perfect in education. He says,
..[Niti Sastra 10]
Panḍita. This panḍita. This panḍita, explanation of panḍita.
Now, who is a panḍita? Now, matrvat para-daresu: "He is the learned man who sees all women as his mother." Except one's married wife, one should see every woman as his mother. Matrvat. Matr means mother. Vat means just like. Matrvat para-daresu. Para-daresu means other women except one's own wife, married wife.
Matrvat para-daresu para-dravyesu lostravat: "And other's property should be accepted just like refused garbage in the street." Just like we don't care for all the garbages. Simply if others' money or others' property is there sometimes we hanker. We should think, "Oh, these are nonsense, just like garbage." Matrvat para-daresu para-dravyesu lostravat, atmavat sarva-bhūtesu. And lostra means that rubbles. Just like stone rubbles. There are so many rubbles and, er, strewn over the street. Nobody cares for that. Similarly, if others' money is thrown over the street, nobody... He should not care. He should not collect. "Oh, here is some money. Let me take." So matrvat para-daresu para-dravyesu lostravat, atmavat sarva-bhūtesu. And he should see everyone...
This atmavat sarva-bhūtesu was preached by Lord Buddha, this philosophy. This one philosophy was, I mean to say, taught throughout the whole world by Lord Buddha, that there should be no animal killing. Atmavat sarva-bhūtesu. No living entity should be given suffering, even by words. That is real life. Atmavat... yaḥ pasyati. One who has such vision of life, he is called learned. He is called learned, not by educational qualifications. One who has acquired... phalena pariciyate. Education is understood, how far a man is educated, by his behavior. By his vision of life, it will be estimated, not by the degree. Atmavat sarva-bhūtesu yaḥ pasyati sa panḍitaḥ. Similarly, here also, here also the word panḍita, panḍita has been used.
So I have just given you some explanation of panḍita from different angle of vision. And budha also. Budha. In the Bhagavad-gita you'll find the definition of budha. Budha means well-versed. Well-versed. Well-versed means who has got, studied lots of books of knowledge. He is called budha. Now, how one becomes budha? By studying, one should have concluded this. What is that conclusion? That is stated in the Bhagavad-gita by Lord Krsna, aham sarvasya prabhavaḥ.
.. [Bg. 10.8]
The well-versed person is he who has understood that Krsna is the original fountainhead of all emanations. All emanations, whatever we see, they are all emanations from Krsna. That is the sci... "As a person puts on new garments, giving up old ones, similarly, the soul accepts new material bodies, giving up the old and useless ones." (Bg. 2.22)
Whenever we see any living entity we should think, "Here is a spirit soul." Anyone who can understand such a spiritual vision of life is panḍita. Canakya Panḍit gives the standard for education or the qualification for a panḍita in this way: "The learned man sees all women, with the exception of his wife, as his mother; he sees all material possessions as garbage in the street, and he looks on the sufferings of others as he would look on them in himself." Lord Buddha taught that we should not even hurt animals by word or deed. This is the qualification for a panḍita, and this should be the standard of life. It is therefore to be understood that one is to be considered educated in accordance with his vision of life and his activity in accordance with that vision, not by his academic degrees. This is the understanding of the word panḍita from Bhagavad-gita. Similarly, the word budhaḥ specifically refers to one who is well-versed in the study of scripture. The results of such realization and scriptural learning are thus described in Bhagavad-gita:
aham sarvasya prabhavo
mattaḥ sarvam pravartate
iti matva bhajante mam
budha bhava samanvitaḥ
mattaḥ sarvam pravartate
iti matva bhajante mam
budha bhava samanvitaḥ
"I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who know this perfectly engage in My devotional service and worship Me with all their hearts." (Bg. 10.8)
One who has understood this, this fact, this transcendental fact, he is well-versed, budha. Aham sarvasya prabhavo mattaḥ sarvam pravartate: "And everything is coming out of Me."
Just like the sunshine is coming out of the sun. Nobody knows for how many years, how millions and millions of years, the sunshine is coming out of the sun. But still, the sun is still as it is. Similarly, the all the energies-the material energy, spiritual energy, lower energy, higher energy-everything is coming out of Krsna. So one who has understood this science, the Krsna science, budha bhava-samanvitaḥ... Then what he becomes? His sign that, what is the sign that he has understood? Oh, he becomes a devotee of Krsna. He becomes completely Krsna consciousness. The well-versed person or budhaḥ is one who has understood that Krsna is the origin of all emanations. Whatever we happen to see is but an emanation of Krsna. For millions and millions of years sunshine has been emanating from the sun, and yet the sun is as it is. Similarly, all material and spiritual energies are coming from Krsna. As a result of knowing this, one becomes a devotee of Krsna.
Just like the sunshine is coming out of the sun. Nobody knows for how many years, how millions and millions of years, the sunshine is coming out of the sun. But still, the sun is still as it is. Similarly, the all the energies-the material energy, spiritual energy, lower energy, higher energy-everything is coming out of Krsna. So one who has understood this science, the Krsna science, budha bhava-samanvitaḥ... Then what he becomes? His sign that, what is the sign that he has understood? Oh, he becomes a devotee of Krsna. He becomes completely Krsna consciousness. The well-versed person or budhaḥ is one who has understood that Krsna is the origin of all emanations. Whatever we happen to see is but an emanation of Krsna. For millions and millions of years sunshine has been emanating from the sun, and yet the sun is as it is. Similarly, all material and spiritual energies are coming from Krsna. As a result of knowing this, one becomes a devotee of Krsna.
One who has who is learned enough, one who has got this knowledge, that "We have to work in Krsna consciousness," and he has no more lust to enjoy this material world, one who has no more lust, kama-sahkalpa-varjitaḥ... Everything, what we do in this material world, we have got a determination, that "I shall enjoy the fruits of this work like this, the fruits of that work in that way." That is called kama-sahkalpa, determination of lust. So one who is free from such lust, kama-sahkalpa-varjitaḥ... And how it is possible? Jnanagni-dagdha-karmanam. Jnanagni. Just like fire, fire burns everything which you put into it. Similarly, one has developed, one who has developed the sense, the real knowledge, that "My life's mission, the, is only to go back to Krsna and become Krsna consciousness," that is the highest type of knowledge. They're just like fire. So in that fire of highest type of knowledge, all lust is burned aside. Jnana-agni-dagdha, tam ahuḥ panḍitam budhaḥ. And he's a learned, he's well-versed. That is the explanation of this Bhagavad-gita. Thus one who knows that he must work in Krsna consciousness, who no longer desires to enjoy this material world, is actually learned. Everyone is working in the material world due to lust (kama), but the wise man is free from the dictations of this lust (kama-sahkalpa-varjitaḥ). How is this possible? Jnanagni-dagdha-karmanam: the fire of knowledge burns up all reactions of sinful activities. It is the most potent of purifiers. Our lives have meaning and direction only in so far as we strive to attain this transcendental knowledge of Krsna consciousness, raja-vidya, which is the king of all knowledge.
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