So yoga-yukto viśuddhātmā. One who is viśuddhātmā, one who is situated in his pure consciousness, then vijitātmā jitendriyaḥ.
(aside) Sit down. Don't disturb. Sit down.
Vijitātmā, and jitendriyaḥ. Jitendriyaḥ means that greedy, greediness: I want more. As soon as he becomes Kṛṣṇa consciousness, his greediness goes away, "I don't want more. I don't want more." So if everybody thinks like that, that "I don't want more," then where is the trouble in this world? There is no trouble.
Because by grace of God, there is enough food, enough sufficient stock. Simply it is the anomaly of distribution by the human society that is creating one starving and one . . . and that starvation is also due to his own work. There are so many. But for perfection, the perfection of the world situation, this is required. Yoga-yukto viśuddhātmā. When one is dovetailed with Kṛṣṇa consciousness, he is pure soul. Viśuddhātmā.
And vijitātmā. Vijitātmā means he has control over the body, and jitendriyaḥ. Jitendriyaḥ means he has conquered over the senses. Jitendriyaḥ. Sarva-bhūtātma-bhūtātmā. And he has identified himself with all living entities. Sarva-bhūtātma-bhūtātmā kurvann api na lipyate. If he works in that condition of life, then he is practically doing nothing. Because we are being entangled in this material world, and according to the reaction of my own work.
So if I am situated in this Kṛṣṇa consciousness and I am in my ātmā, I am in pure state of my ātmā, and I am controlling my body and senses, and I identify with everybody, every living entity, then I have no entanglement, no reaction of my work. In this state, Kṛṣṇa says, naiva kiñcit karomīti yukto manyeta tattva-vit. "I am not doing anything." That is the stage
"A Kṛṣṇa conscious person, he never thinks that, "I am doing something." Even if you ask him that, "Are you going to such-and-such place?" Suppose it is settled that he's going to such-and-such place. If you ask him, "When you are going?" he'll say that, "I do not know when I shall go, but when Kṛṣṇa will ask me or allow me to go, I shall go."
This . . . I am saying this from my practical experience from my Guru Mahārāja, from my spiritual master. He would never say that "I am going," "I am doing." No. "If Kṛṣṇa desires, then I shall do it." "If Kṛṣṇa desires, then I shall go." Like that. Always depending on Kṛṣṇa. This is called viśuddhātmā. Naiva kiñcit karomīti yukto manyeta tattva-vit (BG 5.8)
Tattva-vit. Tattva-vit means one who knows the truth. One who knows the truth. The truth is that unless Kṛṣṇa allows me to go, oh, I may not go. There may be so many obstacles on my path. I have made my whole program. Just like last year, there was air crash on the Switzerland, one Indian aircraft. And there were all respectable gentlemen, and there was—perhaps you know it—there was one Indian chemist, Mr . . . Dr. Bhava. He was going to attend some nuclear meeting in some European country, but there was a crash, and all of them died in a second. So unless Kṛṣṇa desires, unless He allows, we cannot do anything. We cannot do any . . . this is the fact.
So tattva-vit . . . tattva-vit means one who knows the truth. He thinks like that, that "I cannot do anything. I am always dependent on Kṛṣṇa. I cannot . . ." Mahatma Gandhi, he used to say that "Not a blade of grass moves without the sanction of God." It is a fact. It is a fact. Nothing, nothing can be done without His sanction.
Then you can ask, "Then why somebody is doing bad work and why somebody is doing good work? In both ways Kṛṣṇa has sanctioned?" Yes, in both ways Kṛṣṇa has sanctioned. Without sanction he cannot do it. But how both ways Kṛṣṇa has sanctioned? Now Kṛṣṇa has sanctioned in this way. He has given you liberty. He has given you independence. Not full independence, but—you cannot become full independent—but you have got independence. He does not touch on your independence. That is there. Because otherwise, if you, if you are bereft of your independence, if you are without independence, then you have no meaning as living entity. Every living entity has got his minute share of independence.
So Kṛṣṇa has given every one of you independence to make your choice. Now why you are . . .? Somebody is doing bad work or somebody is doing good work, and Kṛṣṇa giving sanction? How is that? That sanction is like that, that when I want to do something and I desire, I pray, "Oh, this thing may be done . . ." It may be bad or good, that is a different thing. It may be . . . I am very much anxious. So when he's bent upon doing so, Kṛṣṇa gives him sanction, "Yes, you do it. You do it." He gives him facility. But one who has dovetailed himself into Kṛṣṇa consciousness, Kṛṣṇa gives him better counsel, that "You do like this. Then you come to Me."
So sanction is always there. Sanction is always there. Without sanction, nothing can be done. So one who is in Kṛṣṇa consciousness he knows. He's tattva-vit. Tattva-vit means one who knows the truth, that "I cannot do anything without Kṛṣṇa's sanction." Therefore he does not do anything. Whatever is sanctioned by Kṛṣṇa he does; otherwise not.
So, paśyañ śṛṇvan spṛśañ jighrann aśnan gacchan svapan śvasan (BG 5.8). These are our activities. Paśyan, we act by seeing. We act by hearing. We act by touching. We act by smelling. We act by going. We act by dreaming. We act by breathing. So many our activities are . . . so in all these, going on. But a tattva-vit, one who is in the perfect knowledge and is Kṛṣṇa consciousness, he, although he is doing all these things he knows, "I'm not doing." This is tattva-vit. Although he's doing all these things he knows that "I am not doing. Kṛṣṇa is doing. I am simply instrumental. I am simply instrument." That is the perfection.