Pradyumna: (leads chanting) Translation: "He who is satisfied with gain which comes of its own accord, who is free from duality and does not envy, who is steady both in success and failure, is never entangled, although performing actions."

Prabhupada:

yadrccha-labha-santuṣṭo
dvandvatito vimatsaraḥ;
samaḥ; siddhav asiddhau ca
krtvapi na nibadhyate

So Krṣṇa is teaching in this Fourth Chapter how to work. Yadrccha-labha. Don't be greedy, so "This man is millionaire, so I have to become a millionaire." Competition. That is material disease. Now there is competition in between the capitalist and the communist. Now the communist or the laborer class men, they are thinking that "Why the capitalist should gain? We must gain. The industry is being conducted by us. The profits shall be divided between us. Why to the capitalist?" So that is not the solution. That is from frying pan to the fire.

Either the world is run on the principle of communistic philosophy or capitalistic philosophy, it will never be happy. Here is the formula, that everyone should be satisfied with the profit that he can easily make. That's all. Yadrccha-labha. Not that everyone will have the same profit.

In material world everyone is working. Somebody is getting per hour thousands of rupees, and somebody is getting not even morsel of food. But still, one has to be satisfied. "Because one is getting thousands of rupees per hour, I will have to get also." No. Then you will never be happy. You be happy what you are gaining. Because everyone is making profit and losing according to his past karma. Purva-janmarjitaṁ dhanaṁ purva-janmarjitam vidya, agre dhavati dhavati(?). This is the shastric injunction.

One man is trying with a little capital to do some business, and within few years he becomes very multi-millionaire. And one man is trying to elevate himself to a prosperous condition, but he cannot get even sufficient food. Why? Purva-janmarjitaṁ vidya purva-janma.(?) One boy is passing examination, standing first-class. Another man, boy, is failing. Everyone is trying. Everyone should try his best, but he should be satisfied with the result which comes without any very much strain, yadrccha-labha. Yadrccha-labha-santuṣṭaḥ;. That is lacking in the present civilization. Not only at the present moment, because Krṣṇa was speaking five thousand years ago. And before that, He spoke Bhagavad-gita millions and trillions of years ago to the sun-god. This is the way of material civilization or material conditioned life, competition.

The real competition began by being jealous to Krṣṇa. Real competition began. Krṣṇa-bahirmukha haña bhoga vañcha kare (Prema-vivarta). Krṣṇa is the Supreme enjoyer. Krṣṇa says, bhoktaraṁ yajña-tapasaṁ sarva-loka-mahesvaram [Bg. 5.29]. So our fall down this I have explained the other day is there when we wanted to compete with Krṣṇa or become Krṣṇa. The jealous, iccha.... Iccha-dveṣa-samutthena sarge yanti parantapa [Bg. 7.27]. Sarge. Sarge means this creation, this material creation. We have come to this material creation. We do not belong to this material creation, but we have come here.

Just like one does not belong to the prisonhouse, but by his own action he comes to the prisonhouse. He becomes criminal, and therefore he is put into the prisonhouse. By his own activity. It is not that government wants somebody should live in the prison house and somebody should live outside prisonhouse, free. It is not government's desire. [break] ...enjoyment we act sinfully also, vikarma. Nunaṁ pramattaḥ;. Because we are mad after sense gratification. But in the human form of life one should be sensible. Therefore the university education, school, college, institution, they are meant for human society. There is no such thing in the animal society. And religion. Religion also meant for human society. Why? Because this life is not meant for enjoying senses like the animals.

Nayaṁ deho deha-bhajaṁ nrloke kaṣṭan kaman arhate viḍ-bhujaṁ ye [SB 5.5.1]. I have explained several times. This body, deha-bhajam... Everyone, the animals, they have got also a material body, and we human being, we have also this material body. Prahlada Maharaja also says, durlabhaṁ manuṣaṁ janma. Durlabhaṁ manuṣaṁ janma adhruvam arthadam.

What is the distinction between the animal body and the human body? Biologically.... Here is our friend Mr. Ghosh. He knows very well. There is no difference biologically between human body.... Medical students in the biological department, they study from the frogs, from guinea pigs, the human constitution of the body. There is no difference. But what is the difference? Not this bodily construction, but development of consciousness. That is the difference. So if we do not develop.... That is the opportunity, human life. In human life there is the opportunity to develop Krṣṇa consciousness.

Therefore sastra says that nayaṁ deho deha-bhajaṁ nrloke: "In the human society the body is not meant for spoiling in sense gratification like the cats, dogs and hogs." Don't create a hog civilization. That is the warning. What is hog civilization? Hog civilization means there is no restriction of eating, up to the stool. The hogs eat up to the stool. So when in the human society there is no restriction or sex life, that is hog society. Because the hogs, they eat up to stool and there is no sex restriction. They do not know whether mother, sister or daughter, they are..., not matter. You will see it. Therefore it is specifically said, nayaṁ deha, kaṣṭan kaman arhate viḍ-bhujaṁ ye [SB 5.5.1]. The.... Still the hog you will see loitering in the streets whole day and night, "Where is stool? Where is stool? Where is stool? Where is stool? Whole day and night. At night also you'll see. Those who have got experience to pass stool in the villages, you go at dead of night and the hog will immediately come standing. As soon as you leave the place, immediately, "Phas, phas, phas," They will go eat.

So this kind of hard labor simply for satisfying the tongue and the genital, that is hog civilization. That is warned by Ṛṣabhadeva, nayaṁ deho deha-bhajaṁ nrloke kaṣṭan kaman arhate [SB 5.5.1]. Why? Kaman means eating, sleeping, sex life and defending. These are kaman, bodily necessities of life. As soon as you will get this material body, you will have to eat. In the spiritual body there is no eating. Eating means to sustain this material body. You will find many saintly persons. Practically, they do not eat.

Raghunatha dasa Gosvami, he was eating at Radha-kuṇḍa, every two.... After two, three days after, he was eating little butter, just to satisfy. Practically no eating. Raghunatha dasa Gosvami was a very rich man's son. His father's income was twelve lakhs of rupees in those days. So he adopted this austerity at Radha-kuṇḍa.

So actually that is the fact, that in the spiritual life there is no eating, no sleeping, no sex life, no defense. These are all material necessities. So material necessities, we have day and night for sense gratification, material satisfaction, then where is the difference between hogs and dogs and human beings? And this is going on. We are accepting this civilization as advanced. The more you have got facility for sense gratification, it is to be understood that you are advanced. So that advancement means to give satisfaction to the body.

So this formula, as it is given, yadrccha-labha-santuṣṭaḥ;, this is not possible in material civilization. Unless one is advanced in spiritual life, he cannot be yadrccha-labha-santuṣṭaḥ;. Because he has no material demands. Why he should make competition with others material by? Because he has got material body.... (sic:) Yuktahara-viharasya yogo bhavati siddhi-daḥ;. Those who are yogis, they should be satisfied just to maintain the body and soul together, not for sense gratification. That is sufficient.

Suppose in Krṣṇa consciousness movement, what we are doing? We are giving Krṣṇa prasadam. We are distributing everyone, without any distinction. We don't make any distinction between daridra-narayaṇa and a rich narayaṇa. We give prasadam to every narayaṇa. Of course, we do not think that everyone is Narayaṇa. That is not our philosophy. Narayaṇa is above. Narayaṇaḥ; avyaktat paraḥ;. "Narayaṇa is not of this material world." Narayaṇaḥ; paro 'vyaktat. That is the version of Saṅkaracarya. So it is a wrong philosophy that because Narayaṇa is everyone's heart.... Isvaraḥ; sarva-bhutanaṁ hrd-dese 'rjuna tiṣṭhati [Bg. 18.61]. Narayaṇa, or isvara, is situated in everyone's heart. That does not mean that everyone has become Narayaṇa. This is a wrong philosophy. If you make such distinction, then why there should be daridra-narayaṇa? There should be rich narayaṇa. There should be chaga-narayaṇa, matsya-narayaṇa, every narayaṇa. If you have got such vision that "Because Narayaṇa is there in everyone's heart, then everyone should be addressed as Narayaṇa..." But that should not be. That is not be. That should not be. That is insult.

If some big man, if I say, equalize him with some insignificant person, that is insult. In the sastra it is said,

yas tu narayaṇaṁ devaṁ
brahma-rudradi-daivataiḥ;
samatvenaiva vikṣeta
sa paṣaṇḍi bhaved dhruvam
[Cc. Madhya 18.116]

We cannot bring Narayaṇa even to the level of Lord Brahma, Lord Siva. Yas tu narayaṇaṁ devaṁ brahma-rudradi-daivataiḥ; samatvena, equally find, sa paṣaṇḍi bhaved dhruvam.

So if we want to serve poor people, that's all right. That is a good business. You are merciful. That also we are doing when we distribute prasadam for everyone's benefit, not for the daridra-narayaṇa or rich narayaṇa, everyone, Krṣṇa's prasada. So yadrccha-labha, one who is advanced in Krṣṇa consciousness, he will be happy simply having a little morsel of Krṣṇa's prasadam. Yadrccha-labha. Actually when we distribute prasada, we distribute little, little halava, everyone is satisfied and everyone is accepting because it is krṣṇa-prasadam. This consciousness.... They come here. There are many rich persons, also poor persons, they come here to take a little morsel of halava. Not that he is hungry, but he is conscious that "If I take little krṣṇa-prasadam, I will be benefited."

maha-prasade govinde
nama-brahmaṇi vaiṣṇave
svalpa-puṇyavataṁ rajan
visvaso naiva jayate

Maha-prasada, the foodstuff, remnant of foodstuff of Narayaṇa, Krṣṇa, the same.... Maha-prasade govinde. And Govinda, Krṣṇa. And maha-prasade govinde nama-brahmaṇi. And in the holy name of Hare Krṣṇa maha-mantra. Maha-prasade govinde nama-brahmaṇi vaiṣṇave. As also in Vaiṣṇava. Svalpa-puṇyavataṁ rajan visvaso naiva jayate. Those who are less pious, they cannot believe in these things. So this is the indirectly speaking Krṣṇa, yadrccha-labha-santuṣṭaḥ;.

You establish Krṣṇa at home. This center, this Krṣṇa consciousness center, what is the purpose? You can also establish at home Deity. You can also perform the Deity worship. You can also perform kirtana at home. You can also read Bhagavad-gita at home. It is not that we are, we have made this business that you come here and pay something and we profit by your payment. No. It is education, how one should be satisfied by accepting krṣṇa-prasadam, for working Krṣṇa. Then you will be feeling satisfaction. You do business for Krṣṇa, you do your occupational duty for Krṣṇa, you cook for Krṣṇa, you offer to Krṣṇa, take prasadam of Krṣṇa. You will feel very happy. That is the description. Yadrccha-labha-santuṣṭo dvandvatito vimatsaraḥ;.

A Vaiṣṇava is never matsaraḥ;. Matsaraḥ; means.... It is described by Sridhara Svami. Matsarata para utkarṣaṇam asahanam.(?) The material world is such that if your even own brother becomes prosperous, you will be envious, "Oh, my brother has become so prosperous. I could not." This is natural here. Jealousy. Because the jealousy has begun from Krṣṇa, "Why Krṣṇa shall be the enjoyer? I shall also enjoy." This jealousy has begun. Therefore the whole material life is full of jealousy. I am jealous of you, you are jealous of me. This is the business of material world. So here it is called vimatsaraḥ;, no jealousy. How one can be jealousless unless he is a Krṣṇa devotee? He must be jealous. This is the nature.

Therefore Sri Bhagavata says that dharmaḥ; projjhita-kaitavo 'tra paramo nirmatsaraṇam, vastavaṁ vastu vedyam atra [SB 1.1.2]. Dharma... There are many religious systems. There is jealousy. So-called religious system, cutting the throat of the animals. Why? If you are so broadminded that if you see everywhere Narayaṇa, why you are cutting the throat of the goats or the cows or other animals? You should be merciful to them also. But that mercifulness cannot be exhibited without being a devotee, vimatsaraḥ;. Nirmatsaraḥ;.

Therefore the so-called religious system which is full of matsarata, jealousy, that is called kaitava-dharma, cheating in the name of religion. So this God consciousness is not a cheating religion. It is very broad-minded. Titikṣavaḥ; karuṇikaḥ; suhrdaḥ; sarva-bhutanam [SB 3.25.21]. This Krṣṇa consciousness movement means everyone wants to become friend of everyone. Otherwise if a Krṣṇa conscious person does not feel like that, why he should take trouble to preach Krṣṇa consciousness all over the world? Vimatsaraḥ;. One should understand that Krṣṇa consciousness is so nice that everyone should relish it, everyone should take part of it.

Krṣṇa consciousness means God consciousness. Because people are suffering on account of lack of God consciousness. That is the cause of suffering.

krṣṇa-bahirmukha haña bhoga vañcha kare
nikaṭa-stha maya tare japaṭiya dhare
(Prema-vivarta)

This is the formula. As soon as we forget Krṣṇa, immediately there is maya. Just like the sunshine and in the shade, they are existing side by side. If you don't remain in the sunshine, then you come to the shade, darkness. And if you don't remain in the darkness, you come to the sunshine. Similarly, if we don't accept Krṣṇa consciousness, then we have to accept maya consciousness. And if we don't accept maya consciousness, then we have to accept Krṣṇa consciousness. Side by side.

So Krṣṇa consciousness means not to remain in the dark consciousness. Tamasi ma jyotir gama. That is the Vedic instruction, "Don't remain in the darkness." And what is that darkness? The darkness is bodily concept of life.

yasyatma-buddhiḥ; kuṇape tri-dhatuke
sva-dhiḥ; kalatradiṣu bhauma ijya-dhiḥ;
yat-tirtha-buddhiḥ; salile na karhicij
janeṣv abhijñeṣu sa eva go-kharaḥ;
[SB 10.84.13]

The.... So long you are in the bodily concept of life, "I am this body," "I am Indian," "I am American," "I am brahmaṇa." "I am kṣatriya," "I am black," "I am white," "I am fatty." "I am thin..." These are all bodily concept of life. So so long one is in the bodily concept of life, he is sa eva go-kharaḥ; [SB 10.84.13]. Go means cows, and kharaḥ; means ass.

So unless we come out of this conception, bodily concept of life.... That is Vedic instruction, to come to the transcendental platform, ahaṁ brahmasmi: "I am not this body. I am spirit soul, Brahman." This is called brahma-bhutaḥ; situation. Brahma-bhutaḥ; prasannatma [Bg. 18.54]. When one is actually situated, that is called jñana, knowledge. Actually, this is ignorance. So long in the bodily concept of life, grha-kṣetra-sutapta-vittair janasya moho 'yam. This is not jñana. This is moha, illusion. Ato grha-kṣetra-sutapta-vittair janasya moho 'yam ahaṁ mameti [SB 5.5.8].

So unless one is freed from the bodily concept of life, he cannot be satisfied in anything which is easily achieved, easily gained. That is called yadrccha-labha-santuṣṭaḥ;. Because he knows that "I don't require anything, but because I have got this body, I cannot neglect it also. So let me eat something, let me earn something." Whatever God gives him.... God has given everyone. Nobody is starving, nobody cannot starve, especially those who are Krṣṇa conscious. They cannot starve. There is no question of starving, either by Krṣṇa conscious or not Krṣṇa conscious, but he is getting his food. He is eating at one time one mound. Krṣṇa is supplying. Eko yo bahunaṁ vidadhati kaman. So there is no such question. God is supplying food to everyone—to the birds, beasts, ants, insects, aquatics. There is no such question that "I have to feed them." If you have to feed them, just try to give them krṣṇa-prasadam. Prasade sarva-duḥ;khanaṁ hanir asyopajayate. This is the policy.

So if a person becomes Krṣṇa conscious, that "I am part and parcel of Krṣṇa." As Krṣṇa says in the Bhagavad-gita, mamaivaṁso jiva-bhutaḥ; [Bg. 15.7]. We are actually part and parcel of Krṣṇa. And Krṣṇa is providing food for everyone. Avasya rakhibe krṣṇa visvasa palana. Krṣṇa is providing everyone.

Just like in our society.... This is practical. We have got about hundred branches, and each branch, we have got not less than twenty-five men, up to two-hundred-fifty. But we have no, I mean to say, provision store. Every day we depend on Krṣṇa. If food comes.... This is called akasa-paḍi.(?) The food must be dropped from the sky. This is called akasa-paḍi.(?) And Krṣṇa will send. If Krṣṇa sends, then we eat. But you will be surprised that we have to spend not less than $80,000 per month, but Krṣṇa is supplying. Eko yo bahunaṁ vidadhati kaman. Why Krṣṇa will not supply? If Krṣṇa is supplying to the elephant in the forest, and those who have dedicated their life to Krṣṇa, they will not be supplied with the necessities? Why not?

Visvasa palana. This is called faith. One should know, "If Krṣṇa is supplying food to the elephants in the jungle and to the ants in the hole of my room, what we have done that He will not supply food?" This is common sense. That is called yadrccha-labha-santuṣṭaḥ;. But he must be satisfied, whatever Krṣṇa gives. If Krṣṇa gives luci, puri, that is also all right, and if he gives suṣka capaṭi, that is also all right. Yadrccha-labha-santuṣṭaḥ;. Because we are depending on Krṣṇa. Whatever Krṣṇa gives, we should be satisfied. We should never be dissatisfied, "Oh, Krṣṇa, today is giving only suṣka canna." No, whatever Krṣṇa gives.... That is devotee. Yadrccha-labha-santuṣṭaḥ;.

Dvandvatitaḥ;, no enviousness. Why I shall be envious? If somebody is eating very nicely, and I am not eating nicely, why I shall be envious? We should be satisfied. Krṣṇa has given him. Just like in the hospital, one patient is eating very nutritious food and another patient, the physician has ordered, "He should not take anything." So why he should be envious? He should know that "Physician has prescribed like this, that I shall not take anything, and he has prescribed to the other patient, next bed, nutritious food. So it is the physician's desire for treatment."

Similarly, we should not be disturbed by all these things, that "He is eating more, he is enjoying more." Nobody is enjoying more. Whatever Krṣṇa has given, he is enjoying. That is called yadrccha-labha-santuṣṭo dvandvatitaḥ;. Dvandvatitaḥ; and vimatsaraḥ;. He is not envious. Why he should be envious? Just like at the present moment, politically, a poor man is envious of a rich man, because there is no Krṣṇa consciousness. And a so-called rich man, he is eating himself sumptuously, but he does not take care of the poor man. This is envious, "Let him die." No. The rich man should distribute prasadam through Krṣṇa consciousness to the poor man, and the poor man should not be envious of the rich man. Then there will be happiness prosperity. Not that to form the political party and to become envious. Vimatsaraḥ;.

Samaḥ; siddhav asiddhau ca. If you are working for Krṣṇa, it is Krṣṇa's desire if you be successful or not successful. Here it is, the word is used, asiddhau. That means don't think that because you are Krṣṇa conscious, you will be always successful. No. It doesn't matter. Even if you are unsuccessful, you must know it firmly that without Krṣṇa's desire, nothing can happen. If you are unsuccessful, then you should.... That is Krṣṇa conscious.... You should know also that "It is Krṣṇa's desire." It is Krṣṇa's desire. So there is no question of being depressed because you are unsuccessful. A devotee is never depressed in the horrible condition of life. Tat te 'nukampaṁ su-samikṣamaṇo bhuñjana... [SB 10.14.8].

Just like Prahlada Maharaja, he was always being put into trouble by his father, but he was never envious of his father. When he was requested by Nrsiṁhadeva to take benediction, he refused anything for himself, but he begged to the Lord for his father." My dear Lord, my father has become envious to You; so I request You to excuse him." Just see. This is vimatsaraḥ;. Suhrdaṁ sarva-bhutanam [Bg. 5.29]. He was not against his father.

Similarly, a Vaiṣṇava, a Krṣṇa conscious person, he is nirmatsara, and this Krṣṇa consciousness movement is paramo nirmatsaraṇam [SB 1.1.2]. It is meant for the paramo nirmatsaraḥ;, paramahaṁsa, those who are not envious. Suhrdaṁ sarva-bhutanam. They are friend of everyone, not this particular class, but everyone. Suhrdaṁ sarva-bhutanam. Samaḥ; siddhav asiddhau ca krtvapi na nibadhyate. Because the law of karma is so accurate that every action is being recorded.

But if you live like this.... "Live like this" means you live in Krṣṇa consciousness, nirmatsara, siddhav asiddhau samaḥ;. That can be possible only when you live in Krṣṇa consciousness. Then all our actions will not be binding upon us. Otherwise any little thing we do, yajñarthat karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ; [Bg. 3.9], we shall be entangled. And that is material life. If we become entangled more and more, then the process of changing body, tatha dehantara-praptiḥ; [Bg. 2.13], it will go on. Na sadhu manye yata atmano 'yam asann api klesada asa dehaḥ; [SB 5.5.4]. Although this body is temporary, it is full of miseries. That we do not understand. We are thinking that we are very happy. Where is your happiness?

Therefore Krṣṇa says that even though you think that by material advancement you have become very happy, but you should always keep in your front janma-mrtyu-jara-vyadhi-duḥ;kha-doṣanudarsanam [Bg. 13.9]. Then you have to die. Then where is your happiness? If you can make such arrangement that you will not die, whatever you have created you will enjoy, then it can be said as happiness. But that is not possible. You have to die. Therefore Krṣṇa gives more prominence to these four kinds of miseries: janma-mrtyu-jara-vyadhi-duḥ;kha-doṣanudarsanam.

So people should be satisfied in any condition of life given by Krṣṇa, and he should endeavor for developing his Krṣṇa consciousness. Athato brahma jijñasa. This is the real aim of life. Not to make competition to get more comfortable life than your neighbor or father or brother or like that. That is not our business. That is the business of the cats and dogs. Kaṣṭan kaman arhate viḍ-bhujaṁ ye [SB 5.5.1]. Then [?] What is that? Tapo divyam. This human life is for tapasya. This is tapasya. "All right, Krṣṇa has given me this position. That's all right. I will be satisfied." This is called tapasya. Why should I make competition? Simply by doing competition I am not going to be successful. That is the instruction of all sastra.

tasyaiva hetoḥ; prayateta kovido
na labhyate yad bhramatam upary adhaḥ;
tal labhyate duḥ;khavad anyataḥ; sukhaṁ
kalena sarvatra gabhira-raṁhasa
[SB 1.5.18]

Do you think that if you try to become more happy, you will be happy? No. The sastra says that you get miserable condition of life without hankering after this. Nobody hankers after that all miseries may come upon him. No. But it comes. Similarly, all kinds of happiness that you are destined to enjoy, that will also come. So you don't waste your time for material happiness. You simply save your time for development of Krṣṇa consciousness. Then you will be happy. Then you will be free. That is the instruction of Krṣṇa. Thank you very much. (end)

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