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."

Prabhupäda:

yadåcchä-läbha-santuñöo
dvandvätéto vimatsaraù
samaù siddhäv asiddhau ca
kåtväpi na nibadhyate

So Kåñëa is teaching in this Fourth Chapter how to work. Yadåcchä-läbha. 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. Yadåcchä-läbha. 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. Pürva-janmarjitaà dhanaà pürva-janmarjitam vidyä, agre dhävati dhävati(?). 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? Pürva-janmarjitaà vidyä pürva-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, yadåcchä-läbha. Yadåcchä-läbha-santuñöaù. That is lacking in the present civilization. Not only at the present moment, because Kåñëa was speaking five thousand years ago. And before that, He spoke Bhagavad-gétä 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 Kåñëa. Real competition began. Kåñëa-bahirmukha haïä bhoga väïchä kare. Kåñëa is the Supreme enjoyer. Kåñëa says, bhoktäraà yajïa-tapasäà sarva-loka-maheçvaram [Bg. 5.29]. So our fall down this I have explained the other day is there when we wanted to compete with Kåñëa or become Kåñëa. The jealous, icchä.... Icchä-dveña-samutthena sarge yänti parantapa. 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. Nünaà pramattaù. 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.

Näyaà deho deha-bhäjäà nåloke kañöän kämän arhate viò-bhujäà ye [SB 5.5.1]. I have explained several times. This body, deha-bhäjäm... Everyone, the animals, they have got also a material body, and we human being, we have also this material body. Prahläda Mahäräja also says, durlabhaà mänuñaà janma. Durlabhaà mänuñaà 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 Kåñëa consciousness.

Therefore çästra says that näyaà deho deha-bhäjäà nåloke: "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, näyaà deha, kañöän kämän arhate viò-bhujäà ye. 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 Åñabhadeva, näyaà deho deha-bhäjäà nåloke kañöän kämän arhate [SB 5.5.1]. Why? Kämän means eating, sleeping, sex life and defending. These are kämän, 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.

Raghunätha däsa Gosvämé, he was eating at Rädhä-kuëòa, every two.... After two, three days after, he was eating little butter, just to satisfy. Practically no eating. Raghunätha däsa Gosvämé 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 Rädhä-kuëòa.

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, yadåcchä-läbha-santuñöaù, this is not possible in material civilization. Unless one is advanced in spiritual life, he cannot be yadåcchä-läbha-santuñöaù. Because he has no material demands. Why he should make competition with others material by? Because he has got material body.... (sic:) Yuktähära-vihärasya yogo bhavati siddhi-daù. 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 Kåñëa consciousness movement, what we are doing? We are giving Kåñëa prasädam. We are distributing everyone, without any distinction. We don't make any distinction between daridra-näräyaëa and a rich näräyaëa. We give prasädam to every näräyaëa. Of course, we do not think that everyone is Näräyaëa. That is not our philosophy. Näräyaëa is above. Näräyaëaù avyaktät paraù. "Näräyaëa is not of this material world." Näräyaëaù paro 'vyaktät. That is the version of Çaìkaräcärya. So it is a wrong philosophy that because Näräyaëa is everyone's heart.... Éçvaraù sarva-bhütänäà håd-deçe 'rjuna tiñöhati [Bg. 18.61]. Näräyaëa, or éçvara, is situated in everyone's heart. That does not mean that everyone has become Näräyaëa. This is a wrong philosophy. If you make such distinction, then why there should be daridra-näräyaëa? There should be rich näräyaëa. There should be chäga-näräyaëa, matsya-näräyaëa, every näräyaëa. If you have got such vision that "Because Näräyaëa is there in everyone's heart, then everyone should be addressed as Näräyaëa..." 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 çästra it is said,

yas tu näräyaëaà devaà
brahma-rudrädi-daivataiù
samatvenaiva vékñeta
sa päñaëòé bhaved dhruvam

We cannot bring Näräyaëa even to the level of Lord Brahmä, Lord Çiva. Yas tu näräyaëaà devaà brahma-rudrädi-daivataiù samatvena, equally find, sa päñaëòé 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 prasädam for everyone's benefit, not for the daridra-näräyaëa or rich näräyaëa, everyone, Kåñëa's prasäda. So yadåcchä-läbha, one who is advanced in Kåñëa consciousness, he will be happy simply having a little morsel of Kåñëa's prasädam. Yadåcchä-läbha. Actually when we distribute prasäda, we distribute little, little halavä, everyone is satisfied and everyone is accepting because it is kåñëa-prasädam. This consciousness.... They come here. There are many rich persons, also poor persons, they come here to take a little morsel of halavä. Not that he is hungry, but he is conscious that "If I take little kåñëa-prasädam, I will be benefited."

mahä-prasäde govinde
näma-brahmaëi vaiñëave
svalpa-puëyavatäà räjan
viçväso naiva jäyate

Mahä-prasäda, the foodstuff, remnant of foodstuff of Näräyaëa, Kåñëa, the same.... Mahä-prasäde govinde. And Govinda, Kåñëa. And mahä-prasäde govinde näma-brahmaëi. And in the holy name of Hare Kåñëa mahä-mantra. Mahä-prasäde govinde näma-brahmaëi vaiñëave. As also in Vaiñëava. Svalpa-puëyavatäà räjan viçväso naiva jäyate. Those who are less pious, they cannot believe in these things. So this is the indirectly speaking Kåñëa, yadåcchä-läbha-santuñöaù.

You establish Kåñëa at home. This center, this Kåñëa consciousness center, what is the purpose? You can also establish at home Deity. You can also perform the Deity worship. You can also perform kértana at home. You can also read Bhagavad-gétä 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 kåñëa-prasädam, for working Kåñëa. Then you will be feeling satisfaction. You do business for Kåñëa, you do your occupational duty for Kåñëa, you cook for Kåñëa, you offer to Kåñëa, take prasädam of Kåñëa. You will feel very happy. That is the description. Yadåcchä-läbha-santuñöo dvandvätéto vimatsaraù.

A Vaiñëava is never matsaraù. Matsaraù means.... It is described by Çrédhara Svämé. Matsaratä parä utkarñaëam 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 Kåñëa, "Why Kåñëa 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 vimatsaraù, no jealousy. How one can be jealousless unless he is a Kåñëa devotee? He must be jealous. This is the nature.

Therefore Çré Bhägavata says that dharmaù projjhita-kaitavo 'tra paramo nirmatsaräëäm, västavaà 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 Näräyaëa, 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, vimatsaraù. Nirmatsaraù.

Therefore the so-called religious system which is full of matsaratä, 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. Titikñavaù käruëikäù suhådaù sarva-bhütänäm. This Kåñëa consciousness movement means everyone wants to become friend of everyone. Otherwise if a Kåñëa conscious person does not feel like that, why he should take trouble to preach Kåñëa consciousness all over the world? Vimatsaraù. One should understand that Kåñëa consciousness is so nice that everyone should relish it, everyone should take part of it.

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

kåñëa-bahirmukha haïä bhoga väïchä kare
nikaöa-stha mäyä täre jäpaöiyä dhare

This is the formula. As soon as we forget Kåñëa, immediately there is mäyä. 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 Kåñëa consciousness, then we have to accept mäyä consciousness. And if we don't accept mäyä consciousness, then we have to accept Kåñëa consciousness. Side by side.

So Kåñëa consciousness means not to remain in the dark consciousness. Tamasi mä 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.

yasyätma-buddhiù kuëape tri-dhätuke
sva-dhéù kalaträdiñu bhauma ijya-dhéù
yat-tértha-buddhiù salile na karhicij
janeñv abhijïeñu sa eva go-kharaù
[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 brähmaëa." "I am kñatriya," "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-kharaù [SB 10.84.13]. Go means cows, and kharaù means ass.

So unless we come out of this conception, bodily concept of life.... That is Vedic instruction, to come to the transcendental platform, ahaà brahmäsmi: "I am not this body. I am spirit soul, Brahman." This is called brahma-bhütaù situation. Brahma-bhütaù prasannätmä [Bg. 18.54]. When one is actually situated, that is called jïäna, knowledge. Actually, this is ignorance. So long in the bodily concept of life, gåha-kñetra-sutäpta-vittair janasya moho 'yam. This is not jïäna. This is moha, illusion. Ato gåha-kñetra-sutäpta-vittair janasya moho 'yam ahaà 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 yadåcchä-läbha-santuñöaù. 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 Kåñëa conscious. They cannot starve. There is no question of starving, either by Kåñëa conscious or not Kåñëa conscious, but he is getting his food. He is eating at one time one mound. Kåñëa is supplying. Eko yo bahünäà vidadhäti kämän. 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 kåñëa-prasädam. Prasäde sarva-duùkhänäà hänir asyopajäyate. This is the policy.

So if a person becomes Kåñëa conscious, that "I am part and parcel of Kåñëa." As Kåñëa says in the Bhagavad-gétä, mamaiväàço jéva-bhütaù [Bg. 15.7]. We are actually part and parcel of Kåñëa. And Kåñëa is providing food for everyone. Avaçya rakhibe kåñëa viçväsa pälana. Kåñëa 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 Kåñëa. If food comes.... This is called äkäça-paòi.(?) The food must be dropped from the sky. This is called äkäça-paòi.(?) And Kåñëa will send. If Kåñëa sends, then we eat. But you will be surprised that we have to spend not less than $80,000 per month, but Kåñëa is supplying. Eko yo bahünäà vidadhäti kämän. Why Kåñëa will not supply? If Kåñëa is supplying to the elephant in the forest, and those who have dedicated their life to Kåñëa, they will not be supplied with the necessities? Why not?

Viçväsa pälana. This is called faith. One should know, "If Kåñëa 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 yadåcchä-läbha-santuñöaù. But he must be satisfied, whatever Kåñëa gives. If Kåñëa gives luci, puri, that is also all right, and if he gives çuñka cäpäöi, that is also all right. Yadåcchä-läbha-santuñöaù. Because we are depending on Kåñëa. Whatever Kåñëa gives, we should be satisfied. We should never be dissatisfied, "Oh, Kåñëa, today is giving only çuñka cäpäöi." No, whatever Kåñëa gives.... That is devotee. Yadåcchä-läbha-santuñöaù.

Dvandvätétaù, 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. Kåñëa 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 Kåñëa has given, he is enjoying. That is called yadåcchä-läbha-santuñöo dvandvätétaù. Dvandvätétaù and vimatsaraù. 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 Kåñëa 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 prasädam through Kåñëa 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. Vimatsaraù.

Samaù siddhäv asiddhau ca. If you are working for Kåñëa, it is Kåñëa'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 Kåñëa conscious, you will be always successful. No. It doesn't matter. Even if you are unsuccessful, you must know it firmly that without Kåñëa's desire, nothing can happen. If you are unsuccessful, then you should.... That is Kåñëa conscious.... You should know also that "It is Kåñëa's desire." It is Kåñëa'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 'nukampäà su-samékñamäëo bhuïjäna...

Just like Prahläda Mahäräja, he was always being put into trouble by his father, but he was never envious of his father. When he was requested by Nåsiàhadeva 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 vimatsaraù. Suhådaà sarva-bhütänäm. He was not against his father.

Similarly, a Vaiñëava, a Kåñëa conscious person, he is nirmatsara, and this Kåñëa consciousness movement is paramo nirmatsaräëäm. It is meant for the paramo nirmatsaraù, paramahaàsa, those who are not envious. Suhådaà sarva-bhütänäm. They are friend of everyone, not this particular class, but everyone. Suhådaà sarva-bhütänäm. Samaù siddhäv asiddhau ca kåtväpi 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 Kåñëa consciousness, nirmatsara, siddhäv asiddhau samaù. That can be possible only when you live in Kåñëa consciousness. Then all our actions will not be binding upon us. Otherwise any little thing we do, yajïärthät karmaëo 'nyatra loko 'yaà karma-bandhanaù [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, tathä dehäntara-präptiù, it will go on. Na sädhu manye yata ätmano 'yam asann api kleçada äsa dehaù [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 Kåñëa says that even though you think that by material advancement you have become very happy, but you should always keep in your front janma-måtyu-jarä-vyädhi-duùkha-doñänudarçanam. 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 Kåñëa gives more prominence to these four kinds of miseries: janma-måtyu-jarä-vyädhi-duùkha-doñänudarçanam.

So people should be satisfied in any condition of life given by Kåñëa, and he should endeavor for developing his Kåñëa consciousness. Athäto brahma jijïäsä. 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. Kañöän kämän arhate viò-bhujäà ye. Then [?] What is that? Tapo divyam. This human life is for tapasya. This is tapasya. "All right, Kåñëa 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 çästra.