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ANNOUNCER: The following is a
class on the Bhagavad-gītā As It
Is, 4th chapter, text 19 through
22, given by His Divine Grace A.
C. Bhaktivedanta Swami
Prabhupāda, recorded in July, of
1966 in New York.


yasya sarve samārambhāḥ kāma-
saṅkalpa-varjitāḥ jñānāgni-
dagdha-karmāṇaṁ tam āhuḥ
paṇḍitaṁ budhāḥ

tyaktvā karma-phalāsaṅgaṁ
nitya-tṛpto nirāśrayaḥ karmaṇy
abhipravṛtto ’pi naiva kiñcit karoti

Now, how one can work without
any lust? This process is being
described by Śrī Kṛṣṇa to Arjuna.
In our last meeting we have
discussed the previous verse, that
we have to… We may begin any
gorgeous task. It doesn’t matter.
But we have to work in Kṛṣṇa
consciousness, not for sense
gratification. That will make us
free from the interaction of the
activities. So long we are
attached to work for sense
gratification, so long we shall be
under this obligation of reaction.

Now, if we want to get out of the
reaction of material activity, then
this is the formula given by Śrī
Kṛṣṇa: kāma-saṅkalpa-varjitāḥ.
Kāma means one’s sense
gratification. “I want to do this
thing for my sense gratification.”
That is materialism. But if I want
to do something which will be
satisfactory, which will give
satisfaction to Kṛṣṇa, that is Kṛṣṇa
consciousness. This very simple
thing we are discussing in a
different way. And this Kṛṣṇa
consciousness is attained by

DEVOTEE: If you look from this
angle, the pane is broken.

PRABHUPĀDA: No. Just like a fire
burns everything, similarly, when
we act in Kṛṣṇa consciousness,
after attainment of full
knowledge of Kṛṣṇa
consciousness, then just like fire
burns everything, similarly, the
reaction of our activities will be
burned. Jñānāgni-dagdha-
karmāṇam. This verse we have
already discussed. And the next
verse is further explanation of
this verse. Tyaktvā karma-
phalāsaṅgaṁ nitya-tṛpto

Now, whatever we do, we desire
some fruit out of it. Anything we
do, we expect some result out of
it. Sometimes the result may be
bad, or sometimes the result may
be very good. But a person in
Kṛṣṇa consciousness should not
be attached either to the good
result or bad result because even
if I want good result, that is my
attachment. And of course, if
there is bad result, we haven’t
got any attachment, but
sometimes we lament. That is our
attachment. That is our
attachment. So one has to
transcend both from the good
result and the bad result.

How it can be done? It can be
done. Just like if you are working
on account of some big firm.
Suppose you are a salesman. You
are working on behalf of that big
firm. Now, suppose if you make
one million dollars profit, you
have no attachment for that
because you know that “This
profit goes to the proprietor.”
You have no attachment.
Similarly, if there is some loss,
you also know that “I have
nothing to do with the loss. It
goes to the proprietor.”

Similarly, if we work on account
of Kṛṣṇa, then I shall be able to
give up the attachment for the
result of the work. Tyaktvā
karma-phalāsaṅgaṁ nitya-tṛpto
nirāśrayaḥ. Nitya-tṛpta, always
satisfied: “Either there is good
result or there is bad result, it
doesn’t matter. I shall remain
satisfied in the sense that I am
working under the direction of
Kṛṣṇa. So I have nothing to think
of the result.” Karmaṇy
evādhikāras te mā phaleṣu

Just like Arjuna. Arjuna did not
like to fight with his relatives,
with his grandfather, but because
Kṛṣṇa wanted it, he fought, and
he was satisfied. Because the
principle was that “Kṛṣṇa wants it,
and Kṛṣṇa is satisfied. Although I
do not like to fight, but Kṛṣṇa is
satisfied; therefore I have to
fight.” This is Kṛṣṇa
consciousness. Nitya-tṛpta. He is
not dissatisfied: “Oh, I have to
fight against my relatives, my
grandfather, my teacher.”
Nirāśraya. Nirāśraya means he is
not under the obligation of any
good result or bad result.
Nirāśraya. “In this way, if we
engage ourself in any activity,”
karmaṇy abhipravṛtto ’pi, “if one
is engaged in such a spirit of
neutrality, simply for the
satisfaction of Kṛṣṇa, then the
result will be,” karmaṇy
abhipravṛtto ’pi, “although he is
engaged in every sort of work,”
naiva kiñcit karoti saḥ, “he is free
from that work. He is free from
the result or reaction of such

So this is the process, that we, we
have simply to act in Kṛṣṇa
consciousness, and by doing so,
the reaction of such work will not
affect me.

nirāśīr yata-cittātmā tyakta-
sarva-parigrahaḥ śārīraṁ
kevalaṁ karma kurvan nāpnoti

Kilbiṣam. Kilbiṣam means sin. We
are materially so much entangled
that even if we do not want to
commit any sin, consciously or
unconsciously we are obliged to
commit some sort of sins. We are
in such a circumstances.

Say for example, just like animal
killing. Animal killing, according
to Buddhist philosophy, or even
according to Hindu philosophy,
animal killing is a sort of sin.
Now, suppose I am not inclined
to kill animals or I do not kill
animals. I avoid it. But
intentionally or unintentionally,
sometimes we have to kill
animals. How is that? Now,
suppose we are walking on the
street. There are many ants who
are being killed by the pressure
of our legs unintentionally. Now,
suppose… Of course, here you
have got gas oven, but in India
they have got ordinary country
oven and that is worked daily.
And sometimes in the oven some
small germs and flies they take
shelter. But when you fire the
oven, they die. So that is
unintentional. Sometimes we
kill… The jug of water, and
underneath the jug of water,
there are many, I mean to say,
small germs and flies. They take
shelter. But when you take the
jug, they are killed. In this way
there are so many processes,
unintentionally or intentionally,
we have to kill. But they are taken
into account; they are also sin.
According to strict Vedic
literature, if you kill even a bug,
oh, you are sinful. You cannot kill
even a bug. These are mentioned
in the scriptures. Now, how we
can avoid? How we can avoid?

That is the distinction[?]. I do not
like to kill, but sometimes
unintentionally they are killed.
Therefore, according to Vedic
literature, there are five kinds of
yajña performed to get oneself
free from this unintentional
killing of animals. Now, here
Kṛṣṇa says that śārīraṁ kevalaṁ
karma kurvan nāpnoti kilbiṣam. If
you make your principle of life
that “I have to work simply for
maintaining my body and soul
together.” Śārīram. Śarīram
means body. Because I have to
execute, I have to understand,
Kṛṣṇa consciousness, but without
this body, how can I understand
or culture Kṛṣṇa consciousness?
So my body must be maintained.
And if I want to maintain my
body, intentionally or
unintentionally, I have to commit
so many sins.

Take for example those who are
vegetarians. They may think that
“We are not killing animals.” No.
They are also committing sins
because vegetables, they have
also got life. So the nature’s law
is that to keep up your body you
have to kill another body. Never
mind it is vegetable or, I mean to
say, animal or some fish or
something else. You see? Jīvo
jīvasya jīvanam: “One living entity
is the subsistence, life-giving
subsistence, for another living
being.” That is the nature’s law.
You’ll find. Ahastāni sahastānām.
The everything has been very
nicely discussed in Vedic
literature. They have discussed all
the points.

Ahastāni sahastānām: “Those
who have got hands, they are
eating,” I mean to say, “living
entities who have no hands.”
That means we are human being,
we have got hands, and we are
eating animals. They have got
only legs; they have no hands. So
sahastānām ahastāni: “Those who
have got hands, they are eating
the animals which have no
hands.” And apadāni catuṣ-
padām: “Those who have no legs,
they are being eaten by the four-
legged.” Just like a cow eating
grass. So grass cannot move. It
has life, but it cannot move. So
and… phalgūni tatra mahatām.
Phalgūni, “those who are weak,
they are being eaten by the…”
Just like we find lizards. In your
country you don’t find lizards. In
India we have got many lizards in
the walls. They are eating small
ants. Phalgūni mahatāṁ tatra.
And in the snake, snake kingdom,
you will find the small snakes are
being by the big snake. Similarly,
in sea water also, you will find
small fishes are being eaten by
the big fishes.

And the same law is applicable in
human society. A big nation is
trying to swallow up a small
nation. You see? This is going on.
This is nature’s law. Nature’s law.
You cannot avoid it. But there are
those who are Kṛṣṇa conscious.
They… It is said that śārīraṁ
kevalaṁ karma kurvan nāpnoti
kilbiṣam: “Those who are in Kṛṣṇa
consciousness, they are not
entangled in these sinful acts.”
How? They are also maintaining
their body. So when they are
maintaining their body, they have
to commit sins. They have to eat
other animals or vegetables.
Never mind. So how they are not
committing sins? These are very
intelligent questions. There is
Kṛṣṇa consciousness.

A devotee of Lord Kṛṣṇa, he does
not eat anything which is not
offered to Kṛṣṇa. Just like you
take the remnants of your
master. Just like servant takes the
remnants of master. The master
eats. In India the process is that
husband and wife, that after the
husband eats, the remnants are
taken by the wife. The wife does
not eat along with the husband.
That is the old system. Now it is
being changed. The husband and
wife, they do not… The husband
is supplied by the wife all kinds
of good dishes, and when the
husband is satisfied, some
foodstuff is left, and that is taken
by the wife. So similarly, a
devotee of Kṛṣṇa, he does not
take anything, does not accept
anything, which is not offered to
Kṛṣṇa. This is the process.
Because his life is full of Kṛṣṇa

And Kṛṣṇa says in the Bhagavad-
gītā, you will find… Suppose if
you want to take things which
have been eaten by Kṛṣṇa, then
you have to ask Kṛṣṇa, “What do
You desire to eat, sir?” Suppose if
you want me, to feed, give me
some foodstuff, naturally you ask
me, “Swamiji, what sort of
foodstuff you’ll like?” I have got
experience here in your country. I
was invited in Butler, here also,
by some churches, and they
wanted to give me some food. So
they asked me, “Swamiji, what do
you desire to eat?” So I told
them, “I eat… I am strictly
vegetarian. I shall accept fruits
and milk. That’s all.” Similarly, if
anyone invites somebody, it is
natural that the guest is asked
what sort of foodstuff he would

Similarly, Kṛṣṇa, if you want to
offer something Kṛṣṇa, you must
know what sort of foodstuff He
wants. How you will know? Kṛṣṇa
is not just present in your front.
How you will know that Kṛṣṇa
wants this foodstuff? Oh, that is
stated in the Bhagavad-gītā. Just
like you can understand, what
government expects from me,
you can know from the lawbooks,
from the civil court, similarly,
what Kṛṣṇa wants, it is stated in
the Bhagavad-gītā. Kṛṣṇa says,

patraṁ puṣpaṁ phalaṁ toyaṁ
yo me bhaktyā prayacchati tad
ahaṁ bhakty-upahṛtam aśnāmi

Now, Kṛṣṇa, the Supreme Lord,
He is not hungry. He is not
hungry that I shall supply Him
foodstuff, and therefore He will
be maintained. It is not like that.
But still, Kṛṣṇa says that patraṁ
puṣpaṁ phalaṁ toyaṁ bhaktyā
prayacchati: “Any devotee, if he
offers Me patram…” Patram
means leaf. Puṣpam means
flower. Patraṁ puṣpaṁ phalam.
Phalam means fruit. Patraṁ
puṣpaṁ phalaṁ toyam. Toyam
means milk or water. Generally, it
is meant water.

Now, just see. To satisfy Kṛṣṇa is
not very difficult thing. Even the
poorest man in the world, he can
satisfy Kṛṣṇa by these four items.
Anyone can secure from any part
of the world. It doesn’t matter
that because Kṛṣṇa was, I mean
to say, Kṛṣṇa appeared in India,
therefore He wanted Indian food.
No. Patraṁ puṣpaṁ phalaṁ
toyam. Leaf, and flower, and fruit,
and water. Oh, that is available in
America, that is available in
Czechoslovakia and Greenland,

So this is the universal form of
satisfying Kṛṣṇa. Anyone—it
doesn’t matter however poor he
is—he can satisfy Kṛṣṇa. You do
not require, “Oh, Kṛṣṇa, the
Supreme Personality of Godhead,
I have invited Him, so I must
arrange very nice foodstuff.” Of
course, if you have got means to
supply very nice foodstuff, you
must. Otherwise you will be
understood that you are miser. If
for your own eating you prepare
very nice dishes, and because
Kṛṣṇa says, “I will be satisfied with
leaf and fruits,” so you supply
Kṛṣṇa, “All right, sir. You take leaf
and fruit. And for me, I shall take
these palatable dishes,” no. Kṛṣṇa
is very, I mean to say, intelligent
also. He is more intelligent than…
Then you are cheating Him. It is
for the, I mean to say, poorest
man. If you have got means…

In India there are many
thousands of Kṛṣṇa temples all
over India, especially in
Vṛndāvana. I have several times
told you that Vṛndāvana is the
city, only fifty thousand people,
not even one hundred thousand,
fifty thousand people within a
small city. But there are five
thousand temples, five thousand,
all Kṛṣṇa temples. Now, in each
and every temple you will find
how nice foodstuff. According to
the capacity of the temple owner,
oh, very, I mean to say costly
foodstuff are being offered. And
those foodstuff is distributed
amongst the poor class men.

Now, at the present moment,
after the, we have got sva-rāja, or
independence, the government
has interfered with this sort of
service. They say that “This is
waste of money. Why you are
offering?” They are becoming
atheist. But this is not waste of
money. At the cost of the rich
men, the prasādam was being
distributed to the poor class of
men at a nominal cost. You see?
Now, poor men, they go to hotel.
But if they take prasādam in a
temple, oh, the far better quality
foodstuff is supplied to him only
at nominal cost. In a hotel, what
will be charged, one dollar, he
can have it in the temple for ten
cents. So this is still more sane.

In our childhood, when I was a
boy of eight or ten years,
sometimes I used to accompany
my father. My father was a great
devotee. He would take
prasādam from the temple. So I
have got experience that we paid
for two dishes, four annas. Four
annas means, according to
modern exchange, it is five cents
only, five cents according to your
exchange value. For five cents we
were, very nice prasādam we can
get. Two persons we were fed.
Still there is a place which is
called Nāthadvāra. Nāthadvāra, if
you pay there two annas, you will
get worth prasādam, two dollars
worth. So this system is going on

So if one has got sufficient
means, he should supply Kṛṣṇa to
his best capacity. But when Kṛṣṇa
wants that “You give Me…” He
says… This is the lowest common
factor. Patraṁ puṣpaṁ phalaṁ
toyam. Anyone, any poor man in
any part of the country, they can
supply Kṛṣṇa and take the
prasādam. So that by taking that
prasādam, you become free from
the, I mean to say, responsibility
of being sinful. That is the point.
That you will find in Bhagavad-
gītā, that yajña-śiṣṭāśinaḥ santo
mucyante sarva-kilbiṣaiḥ: “If you
take the remnants after offering
Kṛṣṇa, that foodstuff makes you
free from all kinds of sin.”

So anyone—it doesn’t matter
what he is—he can prepare
foodstuff either family-wise or…
Just like I am here, Hindu. I am
cooking my foodstuff, and I am
offering to Kṛṣṇa, and I am
taking, and as far as possible,
some of the remnants is
distributed to the devotees. So
this process we can adopt,
everyone, because we have to
maintain this body. So if we do
not take kṛṣṇa-prasāda, then I
become responsible for all kinds
of sins. But if we take, accept,
kṛṣṇa-prasāda, then I have no
responsibility because Kṛṣṇa is

Just like Arjuna is fighting. Arjuna
was afraid of sinful acts by killing
his kinsmen and, I mean to say,
grandfather. But when he
understood that “I am fighting
on Kṛṣṇa’s account, so I am free.”
Śārīraṁ kevalaṁ karma kurvan
na āpnoti kilbiṣam. If you simply
don’t try to increase your artificial
demands for maintaining this
body… You have every right to
live, and everyone has got right
to live, not only myself. Even the
ant has got the right to live. But
in human society, so-called
civilization, we give all protection
to the human society, but we
don’t give any protection to the
animal society.

Because it is due to want of Kṛṣṇa
consciousness. When we shall be
Kṛṣṇa conscious, then naturally
we shall feel for every living
entity because we shall know…
Because in the Bhagavad-gītā it
is stated, mamaivāṁśo jīva-loke
jīva-bhūtaḥ sanātanaḥ: [Bg. 15.7]
“All these living entities, they are
all My fragments.” They are part
and parcels of Kṛṣṇa. Under
circumstances, some of them
have become lower animals,
some of them have become big
men, some of them become
higher demigods, some of them
become small germs. It doesn’t
matter. But they are all parts and
parcels of Kṛṣṇa. So a person who
is under Kṛṣṇa consciousness, he
cannot make any injustice to any
living entity. That is Kṛṣṇa

Therefore, one who has
dedicated his life for acting on
account of Kṛṣṇa, under Kṛṣṇa
consciousness, nirāśīr yata-
cittātmā, he has no other hope
except, save and except, to
satisfy Kṛṣṇa. Nirāśīr yata-
cittātmā tyakta-sarva-parigrahaḥ:
“He doesn’t like to make, exploit,
the resources of the material
nature.” Whatever is obtained
easily, as gift of nature, he
accepts and he maintains his
body and soul together for
Kṛṣṇa’s satisfaction, and he eats
everything which is offered to
Kṛṣṇa. Then he is freed from all
kinds of sinful reactions.

Now, by the next śloka, it is more
nicely explained.

dvandvātīto vimatsaraḥ samaḥ
siddhāv asiddhau ca kṛtvāpi na

Now, the process of life
described here, yadṛcchā-lābha-
santuṣṭaḥ: “One should be
satisfied with things which comes
very easily.” We should not try for
anything too much to obtain it.
No. We shall be satisfied.
Whatever comes automatically or
by the will of Kṛṣṇa, we may be
satisfied in that way. Yadṛcchā-
lābha. For gaining something, we
should not be too much
endeavoring. Then I shall be
deviated from Kṛṣṇa

There are six formulas which can
deviate us from Kṛṣṇa
consciousness, and there are six
formulas which can encourage
us, which can enhance, advance
us in Kṛṣṇa consciousness. And
what are they? Now, first of all let
me state what are “against”
principles, against Kṛṣṇa
consciousness, against the
principle of Kṛṣṇa consciousness.
What are they?

atyāhāraḥ prayāsaś ca prajalpo
niyamāgrahaḥ jana-saṅgaś ca
laulyaṁ ca ṣaḍbhir bhaktir

Ṣaḍbhir bhaktir vinaśyati.
Vinaśyati means is lost. Kṛṣṇa
consciousness is lost. How? By
these six processes. What are the
six processes? Atyāhāra. Atyāhāra
means to eat more than you
require, and atyāhāra means to
accumulate wealth more than
what you require.

The whole trouble of the world is
that nobody is satisfied. If he’s a
poor man, if he thinks, “Oh, my
income is $100. If I get $400 per
month, then I will be very happy.”
But when he gets $400, he
expects, “Oh, if I get $1,000, then
I shall be happy.” In this way it is
going on. Nobody is satisfied. But
here it is said, yadṛcchā-lābha-
santuṣṭaḥ. That automatically
comes, as we make progress in
the matter of Kṛṣṇa
consciousness, then our demand
for more enjoyment, more
accumulation of wealth,
diminishes. That is the symptom
of Kṛṣṇa consciousness.

So atyāhāra. Atyāhāra means to
acquire more than we need.
Because we have to maintain this
body and soul together, then we
must earn something or acquire
something to keep my health
and body fit. That is all right. But
we should not try unnecessarily
for accumulating more. Suppose
if I am satisfied by some grains
and vegetables and fruits and
milk, if my health is properly
kept, why should I eat more than
that simply for satisfying the
palate, my tongue? Oh, no. We
should not do that. Yadṛcchā-
lābha-santuṣṭaḥ. So atyāhāra,
atyāhāra, to accept more than
what we need, that is against
Kṛṣṇa consciousness.

And prayāsa. Prayāsa means we
have to acquire something, but if
it requires a heavy work, heavy, I
mean to say, endeavor, we
should avoid it. We should avoid

Atyāhāraḥ prayāsaś ca prajalpaḥ.
Prajalpa means for nothing
talking nonsense. People are
accustomed to talk so many
things unnecessarily just in clubs,
amongst friends’ circle, which has
no benefit either spiritually or
materially. So that sort of talking
should be avoided.

Atyāhāraḥ prayāsaś ca prajalpo
niyamāgrahaḥ. Niyamāgraha
means to stick to the rules
regulation. Suppose in your faith
or in my faith there are certain
rules and regulations to be
observed. But if I go to some
other place where the rules and
regulations cannot be strictly
observed, and if I want to
observe such rules and
regulations, then my main
business is suffering. So we
should not stick to the rules and
regulations. We should see to the

Just like I am an Indian sannyāsī. I
have come to your country, at
your country. Oh, there are many
rules and regulations in India
which is different from your rules
and regulations. But if I follow, if I
stick to rules and regulations of
Indian conception, then it is
impossible to remain here. So I
have to propagate this mission,
Kṛṣṇa consciousness, so I am not
so much attached to the rules
and regulations, but I am
attached to the preaching work.
So therefore niyamāgraha.
Atyāhāraḥ prayāsaś ca prajalpo
niyamāgrahaḥ. This four, this
niyamāgraha, is also against
Kṛṣṇa consciousness. And
niyamāgraha. And when you are
in a quite convenient position, if
you do not observe the rules and
regulations, that is also against
Kṛṣṇa consciousness. Atyāhāraḥ
prayāsaś ca prajalpo

And laulyam. Laulyam means
greediness. That is against Kṛṣṇa
consciousness. Laulyam, and
jana-saṅgaś ca. Jana-saṅga
means to associate with persons
who are not interested in Kṛṣṇa
consciousness. We should avoid.
We should avoid association of
persons who are not interested in
Kṛṣṇa consciousness. If we make
more association with persons
who are not interested in Kṛṣṇa
consciousness, then it will go
against me.

So these are six “against” rules.
Similarly, there are six favorable
rules. What are they?

utsāhān niścayād dhairyāt tat-
tat-karma-pravartanāt saṅga-
tyāgāt sato vṛtteḥ ṣaḍbhir
bhaktiḥ prasidhyati

Prasidhyati means it flourishes.
The cause is advanced. How?
Utsāhāt. We should be very much
enthusiastic: “Oh, Kṛṣṇa
consciousness is so nice. We have
heard about Kṛṣṇa consciousness
so nice things. It is so beneficial
for successful human mission, so
I must have it. I must execute this
Kṛṣṇa consciousness.” This is
called utsāhāt, to become
energetic, not lethargic but
energetic. So utsāhād dhairyāt.
Dhairyāt means with patience.
Suppose I have begun
immediately. So if there are so
many impediments, I am not
immediately successful, oh, that
does not matter. I must be

Utsāhād dhairyān niścayāt.
Niścayāt means with confidence.
Confidence. Because Kṛṣṇa says
this is this, so I must have
confidence. “So Kṛṣṇa says like
this, so it is sure it is successful.” I
must have that confidence.
Utsāhād dhairyān niścayāt, and
tat-tat-karma-pravartanāt. And
you have to do, you have to act
accordingly, as Kṛṣṇa says. If you
do not act, then… So tat-tat-
karma-pravartanāt sato vṛtteḥ,
and your profession should be
very honest. Sato vṛtteḥ.

And sādhu-saṅge, and you
should associate. Just like the
“against” rule is to associate with
persons who are not Kṛṣṇa
conscious, similarly, sādhu-saṅge.
Sādhu-saṅga means… Sādhu
means who are culturing Kṛṣṇa
consciousness. They are called
sādhu. You will find in the
Bhagavad-gītā, api cet su-
durācāro bhajate mām ananya-
bhāk, sādhur eva sa mantavyaḥ
[Bg. 9.30]. About sādhu I have
explained several times. So
sādhu-saṅga, we have to make
association with persons who are
spiritually interested and who are
trying to culture Kṛṣṇa
consciousness, that association.

So these six things will elevate
me to the path of Kṛṣṇa
consciousness. And the other six
formulas, they will go against me.