BG 04.19 yasya sarve samarambhah... cited

Expressions researched:
"jnanagni-dagdha-karmanam" |"kama-sankalpa-varjitah" |"tam ahuh panditam budhah" |"yasya sarve samarambhah"

BG Chapters 1 - 6

BG 4.19, Translation and Purport:

One is understood to be in full knowledge whose every endeavor is devoid of desire for sense gratification. He is said by sages to be a worker for whom the reactions of work have been burned up by the fire of perfect knowledge.

Only a person in full knowledge can understand the activities of a person in Kṛṣṇa consciousness. Because the person in Kṛṣṇa consciousness is devoid of all kinds of sense-gratificatory propensities, it is to be understood that he has burned up the reactions of his work by perfect knowledge of his constitutional position as the eternal servitor of the Supreme Personality of Godhead. He is actually learned who has attained to such perfection of knowledge. Development of this knowledge of eternal servitorship to the Lord is compared to fire. Such a fire, once kindled, can burn up all kinds of reactions to work.

Bhagavad-gita As It Is Lectures

Lecture on BG 4.14-19 -- New York, August 3, 1966:

"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 sarve samārambhāḥ

kāma-saṅkalpa-varjitāḥ

jñānāgni-dagdha-karmāṇaṁ

tam āhuḥ paṇḍitaṁ budhāḥ

(BG 4.19)

Paṇḍita. Paṇḍita 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-gītā, in the Tenth Chapter, budhā bhāva-samanvitāḥ.

ahaṁ sarvasya prabhavo

mattaḥ sarvaṁ pravartate

iti matvā bhajante māṁ

budhā bhāva-samanvitāḥ

(BG 10.8)

That budha you'll find in the Tenth Chapter, and the same budha, paṇḍita, paṇḍita and budha. Paṇḍita, according to Bhagavad-gītā, paṇḍita. Paṇḍita means learned man. The Sanskrit word paṇḍita means... And budha is "well-versed."

Lecture on BG 4.14-19 -- New York, August 3, 1966:

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 Kṛṣṇa. So one who has understood this science, the Kṛṣṇa science, budhā bhāva-samanvitāḥ... Then what he becomes? His sign that, what is the sign that he has understood? Oh, he becomes a devotee of Kṛṣṇa. He becomes completely Kṛṣṇa consciousness. That is the sign of being well-versed, well-versed. And this is the sign of becoming the paṇḍita, the learned, paṇḍita, learned.

So

yasya sarve samārambhāḥ

kāma-saṅkalpa-varjitāḥ

jñānāgni-dagdha-karmāṇaṁ

tam āhuḥ paṇḍitaṁ budhāḥ

One who has who is learned enough, one who has got this knowledge, that "We have to work in Kṛṣṇa consciousness," and he has no more lust to enjoy this material world, one who has no more lust, kāma-saṅkalpa-varjitāḥ... 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 kāma-saṅkalpa, determination of lust. So one who is free from such lust, kāma-saṅkalpa-varjitāḥ... And how it is possible? Jñānāgni-dagdha-karmāṇam. Jñānāgni. 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 Kṛṣṇa and become Kṛṣṇa 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. Jñāna-agni-dagdha, tam āhuḥ paṇḍitaṁ budhāḥ. And he's a learned, he's well-versed. That is the explanation of this Bhagavad-gītā.

Lecture on BG 4.19 -- New York, August 5, 1966:

Kṛṣṇa-bhakti nitya-siddha sādhya kabhu naya. This Kṛṣṇa consciousness is an eternal fact. It is nothing that by this organization we are imposing upon you something extra. No. It is within you. It is within every living entity. Any living entity—never mind whether he is human being or animal... When Lord Caitanya was singing this Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, He was passing through jungles, forests, and the tigers, the elephants, the stags, and all, I mean to, forest animals, they joined. They joined. It is such a thing. Of course, it depends on the pure-hearted chanting. As we become... This is the process. As we become advanced in this chanting method, similarly, our heart becomes freed from all the dirty things of material contact. So even the animals can be captivated by this chanting, what to speak of human beings.

So in our practical life Kṛṣṇa advises how to invoke this Kṛṣṇa consciousness. He says,

yasya sarve samārambhāḥ

kāma-saṅkalpa-varjitāḥ

jñānāgni-dagdha-karmāṇaṁ

tam āhuḥ paṇḍitaṁ budhāḥ

(loud conversation going on in background) Ask them to stop. Why do they come and talk nonsense?

Yasya sarve samārambhāḥ. You are not forbidden to execute your duties. We are not after stopping the general process of material activities. That is not our mission. The whole thing is that we have to act everything in Kṛṣṇa consciousness, Kṛṣṇa consciousness. Just like... It is very easy to understand. Everybody has got some vocation of his life. But what is their consciousness? Their consciousness is that "I am engaged in this business, I am engaged in this service, because I have to maintain my family," "I have to maintain myself," or "I have to satisfy the government," or "I have to satisfy somebody else." This is our consciousness. Nobody is free from such consciousness.

Lecture on BG 4.19 -- New York, August 5, 1966:

Everybody must have some consciousness. Without consciousness, nothing can be done. One who has no consciousness, he cannot do anything nicely. If his consciousness is disturbed, then his work cannot be... Just like a madman. A madman cannot do anything nicely because his consciousness is disturbed. So we, similarly, if we change the process only, that "I am, to satisfy Kṛṣṇa..." Just like we are doing everything, with that idea, to satisfy somebody else, or at least myself, for my satisfaction. This process has to be changed to Kṛṣṇa consciousness. That should be done. This process has to be changed into Kṛṣṇa consciousness. Therefore Lord Kṛṣṇa says, yasya sarve samārambhāḥ.

(aside:) Those who want to come, we can invite them. Come inside.

Yasya sarve samārambhāḥ: "Whatever activities you may do, do it," but kāma-saṅkalpa-varjitāḥ, kāma-saṅkalpa-varjitāḥ: "don't be carried away by kāma." Kāma means for your own satisfaction, kāma. The word, Sanskrit word kāma, is used for lust, for desire, for sense satisfaction. So Lord Kṛṣṇa recommends that, "Don't do it for satisfaction of your senses, for satisfaction of your lust, or for satisfaction of your desires." That is the whole thing. Whole teaching of Bhagavad-gītā is based on this principle.

Lecture on BG 4.19 -- New York, August 5, 1966:

The whole instruction to Arjuna is that Arjuna wanted to satisfy his senses, his senses. He wanted that, that by not fighting with the opposite party, who were composed of his relatives, brothers and brother-in-laws and father-in-laws and so many relatives. So he did not want to fight. And therefore this instruction of Bhagavad-gītā was needed by Kṛṣṇa. The whole basic principle is this. Now, that was Kṛṣṇa's, Arjuna's own satisfaction of the senses. Arjuna did not want to fight. Materially, it appears very nice that he is giving up his claim of kingdom for satisfying his relatives. Oh, he's very good man. But Kṛṣṇa did not approve it. Why? Because the basic principle was Arjuna decided to satisfy his own senses. Externally it appeared very nice. But anything which is done for the satisfaction of his own senses, that is kāma, kāma, lust, desire.

Here it is prescribed that you can do anything. There is no harm. Whatever your business, or vocation, occupation, you are engaged, that has not to be changed. That has not to be changed. Simply your consciousness has to be changed. That's all. Kāma-saṅkalpa-varjitāḥ. How? How that consciousness can be changed? Now, jñānāgni-dagdha-karmāṇam. That consciousness, transferring the present self-interested consciousness to Kṛṣṇa consciousness, requires knowledge. Requires knowledge. And what is that knowledge? That knowledge is that, "I am part and parcel of Kṛṣṇa. I'm not different from Kṛṣṇa. I am part and parcel. I am the superior energy of Kṛṣṇa." That is knowledge.

Lecture on BG 4.19 -- New York, August 5, 1966:

That Kṛṣṇa consciousness is within you because you are originally, eternally the part and parcel of the Supreme. Artificially, I am trying to forget it. I am trying to live independently. That is not possible. We are not independent. If we want to live independently, that means we voluntarily become dependent on the influence of material nature. That's all. Actually, we are not independent. If I think I am independent of Kṛṣṇa, then I am dependent on the influence of material nature.

Just like, if I think that I am independent of government regulations, then I become dependent of the police force. My dependence is neither in this way or that way. So that is our mistaken. Everyone is trying to be, become independent. That is called māyā. That is called māyā, or illusion. Nobody can be independent. Individually, community-wise, society-wise, or nation-wise, you can extend even universal-wise—nobody can be independent. We are dependent. And this is called knowledge. When you come to the sense, that "I am dependent; I am not independent," this is called knowledge.

Now we are misguided. Jñānāgni-dagdha karmāṇam. In other place, you'll find, Kṛṣṇa says,

bhoktāraṁ yajña-tapasāṁ

sarva-loka-maheśvaram

suhṛdaṁ sarva-bhūtānāṁ

jñātvā māṁ śāntim ṛcchati

(BG 5.29)

Now, people are planning for peace in the world, but they do not know how to formulate that peace formula. You know. The United Nations are trying for the last twenty years or more than that for peace, but there is no peace actually in the world. The war is going on because they do not know.

Lecture on BG 4.19 -- New York, August 5, 1966:

The formula is in the Bhagavad-gītā. The Bhagavad-gītā says that bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram (BG 5.29). "I am the proprietor of everything. Whatever you are doing, I am the ultimate beneficiary. I have to take the result." Just like a laborer works in a factory, but who is the proprietor? The ultimate proprietor is the, the proprietor is the ultimate owner of the... So everything, whatever we do... Jñānāgni-dagdha-karmāṇam. Now, we are thinking that "This thing I am doing, I am the proprietor of this thing." That is a misconception. When we understand that everything, whatever we are doing, the ultimate proprietor is Kṛṣṇa, that is Kṛṣṇa consciousness. That is jñānāgni-dagdha-karmāṇam.

So we can have simply... Just like in office. In office so many people are working. Hundreds of people are working. Everyone is conscious that "Whatever we are acting, whatever profit we are making, that belongs to the proprietor." Then there is peace. As soon as the cashier thinks, "Oh, I have got so much money. I am the proprietor," then whole trouble begins. This consciousness, Kṛṣṇa consciousness... If we understand that "I am a very rich man. I have got so much bank balance. I can use it for my sense gratification," that is kāma. That is kāma-rāga. But if we understand that "Whatever I have got, it belongs to Kṛṣṇa," then I am liberated person. I am liberated person. This is Kṛṣṇa... You, you'll have the same money under your custody. It doesn't matter. But as soon as you think that "I am the proprietor of this wealth," then you are under the influence of māyā. And as soon as you think that "Kṛṣṇa is the proprietor of all these things," then you are free.

So kāma-saṅkalpa-varjitāḥ, jñānāgni-dagdha-karmāṇaṁ tam āhuḥ paṇḍitaṁ budhāḥ: "One who thinks like that, one who is situated in that consciousness," paṇḍitaṁ budhāḥ, "he is learned, and he is actually a man of knowledge." This is the whole process. Tam āhuḥ. Tam, he is known as the paṇḍita. Paṇḍita means one who knows things as it is, not to take a thing wrongly. So that consciousness has to be invoked, not only individually, but also community-wise, society-wise, nation-wise, all over the world. Then there will be peace. If you want real peace.

Lecture on BG 4.19 -- New York, August 5, 1966:

And one who is, who has surrendered unto Kṛṣṇa, one who has taken Kṛṣṇa consciousness, māyā has nothing to do. Māyā cannot touch. Just like when... If you come in front of the sunlight, there is no question of darkness. There is no question of darkness if you place yourself in light, sunlight, not this artificial light. This artificial light may be extinguished at any time, but sunlight is not like that. So Kṛṣṇa is just like sunlight. As soon as you come in front of sun, oh, there is no darkness. So there is no ignorance. So there is no māyā. Māyā means illusion.

So jñānāgni-dagdha-karmāṇaṁ tam āhuḥ paṇḍitaṁ budhāḥ. In this way, we have to become budha. Budha means learned, learned. And you'll find in the Tenth Chapter of Bhagavad-gītā that the Lord says who is budha. And what are the symptoms of budha. Budha means learned. What are the symptoms? What are the symptoms of mahātmā, great soul? And what are the symptoms of budha? That is described in Bhagavad-gītā. It is said that

ahaṁ sarvasya prabhavo

mattaḥ sarvaṁ pravartate

iti matvā bhajante māṁ

budhā bhāva-samanvitāḥ

(BG 10.8)

Budha, this word, the very word, again is used, budha. So budha, one who is learned, one who is actually in sense, he's not nonsense, he's called budha.

Lecture on BG 4.19 -- Bombay, April 8, 1974:

Pradyumna: (leads chanting) Translation: "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."

Prabhupāda:

yasya sarve samārambhāḥ

kāma-saṅkalpa-varjitāḥ

jñānāgni-dagdha-karmāṇaṁ

tam āhuḥ paṇḍitaṁ budhāḥ

Paṇḍita, paṇḍita means one who knows. Generally, in India the learned brāhmaṇas are called "Panditji." Brāhmaṇa's honorable, I mean to say title is "Panditji". And vaiśya's honorable title: "Sethji." Panditji, Sethji. Even the śūdras, they are given some honor, "Choudhuri." This is Indian system. Everyone is given some honor. Especially in upper India, the brāhmaṇas, even at the present moment, they are addressed as Panditji. And the kṣatriyas, they are addressed as "Thakur Saheb". And vaiśyas, they are addressed as Sethji, and the śūdras, they're addressed as Choudhuriji. They're also given some honor.

This was the system of Indian life. Hindus, Mohammedans, they used to live very peacefully. It is not a fact that Mohammedans were always aggressive. Otherwise, how they could rule over India for eight hundred years? The Britishers could not rule even two hundred years. But they ruled over India eight hundred years. Only due to Aurangzeb's policy, the Mogul empire dismantled.

Anyway, so, yasya sarve samārambhāḥ. Samārambhāḥ means all attempts. Yasya sarve samārambhāḥ kāma-saṅkalpa-varjitāḥ. We want to do something to enjoy the fruit. We do some business with a desire, "The profit I shall enjoy." We live in family life. The desire is that... Everyone is trying to satisfy his senses, especially in this age. Dāmpatye ratir eva hi. In the śāstra it is said, dāmpatye, means husband and wife relationship will exist in this age of Kali only on the point of sex life. If there is disturbance in sex life, there is divorce. So kāma is there. In every samārambhāḥ, in every attempt, the lust, lusty desire is there.

Lecture on BG 4.19 -- Bombay, April 8, 1974:

Du-kṛn-karaṇe. Śaṅkarācārya has therefore decried, nahi nahi rakṣati du-kṛn-karaṇe. By the Sanskrit grammatical pratyaya, du-pratyaya, kṛn-pratyaya, and you change the meaning... That will not save you.

bhaja govindaṁ bhaja govindaṁ

bhaja govindaṁ mūḍha-mate

samprāpte sannihite kāle

nahi nahi rakṣati du-kṛn-karaṇe

"This grammatical jugglery will not save you. Just bhaja govindam." Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. That is wanted.

So kāma-saṅkalpa-vivarjitāḥ. Yasya sarve samārambhāḥ. You can act. We must always remember, this acting has begun... Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13). First of all, the acting should begin according to guṇa and karma. Not that everything will be done by everyone. No.

Lecture on BG 4.19 -- Bombay, April 8, 1974:

Suppose if I want to do some engineering work. That is not possible for me. I must take help of an engineer. But if one wants to understand something about Bhagavad-gītā, about the spiritual movement, he may consult me. Therefore, the society must be divided into four divisions. Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13). There must be a class of men very intelligent, brahminical class. They should also work just like brāhmaṇa. The kṣatriya, they should work just like kṣatriya. Because there will be some violence. Kṣat. So one who defends or protects from injury, that person also should be there in the society, kṣatriya. So on this basis the society must be divided.

But at the present moment, because everything is lost, now simply śūdras are there, therefore the common medicine is prescribed:

harer nāma harer nāma

harer nāmaiva kevalam

kalau nāsty eva nāsty eva

nāsty eva gatir anyathā

(CC Adi 17.21)

Because the idea is how to become kāma-rāga-varjitāḥ. Kāma-rāga-varjitāḥ. Kāma-saṅkalpa-varjitāḥ. That is real knowledge. Everyone is lusty. He wants to satisfy his senses. So ātma-prabhavam īśvaram. The example I have repeatedly given you, that the senses should be engaged for the satisfaction of the Supreme. That is kāma-rāga-varjitāḥ, or kāma-saṅkalpa-varjitāḥ. The senses should not be used for the satisfaction of senses. The senses should be used for the satisfaction of Kṛṣṇa. That is kāma-saṅkalpa-varjitāḥ.

Yasya sarve samārambhāḥ. A man is engaged in devotional service. Might be he's going to the municipal office, he's going to the income tax office. Because when we have to remain within this material world, we have to abide by the laws of the state. We want to construct the temple. We must have to take sanction from the municipality, or higher authorities. Or, if we want cement, we have to go to the authority. There are so many. But it must be kāma-saṅkalpa-varjitāḥ. Therefore it looks like one, that "This Mr. Such-and-such devotee is going to the municipal officer, and other person is going also the municipal office for getting sanction of a skyscraper building." Although they are apparently one, but no, this man who has gone for Kṛṣṇa's sake, he's kāma-saṅkalpa-varjitāḥ. He has not gone to the municipal office for sanction of the temple for his personal benefit.

That is wanted. So we can do anything. Of course, according to the plan. Cātur-varṇyaṁ mayā sṛṣṭam (BG 4.13). We do. We act as a brāhmaṇa, we act as a kṣatriya, we act as a śūdra. It doesn't matter. But it must be kāma-rāga-varjitāḥ, kāma-saṅkalpa-varjitāḥ. Not for personal interest. So without personal interest, who can act? Nobody will act.

Lecture on BG 4.19 -- Bombay, April 8, 1974:

So this psychology's there, lusty desire. That is the basic principle of material life. So when one becomes free from this lusty desire, kāma-saṅkalpa-varjitāḥ, that is spiritual life. That is spiritual life. Very simple thing. The material life means the basic principle is lusty desire. Everyone is working so hard because the basic principle is lusty desire. "I shall enjoy like this. My wife shall enjoy. My children shall enjoy. My grandchildren shall enjoy. My countrymen will enjoy. My society will enjoy." This is the basic principle of whole modern civilization—expanding the selfish interest. Selfish interest means "my sense gratification." And expand more, "My family's sense gratification." Expand it more: "My society's, my nation's..." This way.

But this is material life. When one becomes this kāma-saṅkalpa-varjitāḥ, that is spiritual life. That is spiritual life. Therefore it is described here: yasya sarve samārambhāḥ. The samā... Any attempt.

Now, this Kṛṣṇa consciousness movement, there is attempt. We are also after land. We are also after building. We are also after money. We are also after business organization, either a sky... What is that? Our? Spiritual Sky. Or this book department, Bhaktivedanta Book Trust. Apparently, it is business. We also want money. We also land. We want also building. We want also men. Then where is the difference between the ordinary person and Kṛṣṇa consciousness movement? This is the difference: kāma-saṅkalpa-varjitāḥ. Everyone has sacrificed his life for Kṛṣṇa. Personal? There is no personal interest. These boys, these girls, are working day and night, hard, in my direction, but I don't pay them. Neither they expect any payment. Otherwise this movement would not have proceeded so quickly. There is no question of payment. Kāma-saṅkalpa-varjitāḥ. Everyone is engaged for satisfaction of Kṛṣṇa.

So that is explained here: yasya sarve... Factually we are using everything. We have got everything. We have got cars. We have got microphone. We have got typewriter. We have got dictaphone. What we have not? Just like ordinary men. We have got everything. We have got office. We have got lawyer. We have got engineer. What is not? Everything is there. But the point is kāma-saṅkalpa-varjitāḥ. There is no lusty desire that "I shall become happy, my wife shall become happy," or "My children shall become happy, my nation shall become happy, my community shall become happy." Extend. This extension has no meaning. This is all kāma-saṅkalpa-varjitāḥ.

Lecture on BG 4.19 -- Bombay, April 8, 1974:

Suppose a person is working very hard for his nation and trying to drive away others, non-national. But that is not kāma-saṅkalpa-varjitāḥ, That is kāma-saṅkalpa-sahitāḥ. So therefore that is material. Superficially, it may be very philanthropic, sacrificing. Now, suppose one man is stealing for his personal benefit, and the same stealing, if he steals for his family, is he not a thief? Either he steals for his family or for himself, stealing is stealing. But nowadays it is going on that if you steal for greater selfish interest, it is not stealing. No.

That greater, the greatest selfish interest is Kṛṣṇa. Na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31). So you make it greater. That's all right. But where is the point where the greatness will be limited or there will end? That is Kṛṣṇa.

Lecture on BG 4.19 -- Bombay, April 8, 1974:

Prabhupāda: bahūnāṁ janmanām ante

jñānavān māṁ prapadyate

vāsudevaḥ sarvam iti

sa mahātmā su-durlabhaḥ

(BG 7.19)

So if we come to that point, to understand that we are self-interested, personally or extended personally, family-wise, community-wise, society-wise, nation-wise, they are still polluted with the material desires. But when the same extension comes to the Supreme, Kṛṣṇa, that is kāma-saṅkalpa-varjitāḥ. Otherwise it is kāma-saṅkalpa-sahitāḥ, with kāma-saṅkalpa.

Therefore bhakti means anyābhilāṣitā-śūnyam (Bhakti-rasāmṛta-sindhu 1.1.11). Rūpa Gosvāmī says, anyābhilāṣa-śūnyam. Because these are all anya abhilāṣa. Except to serve Kṛṣṇa, any desire is desire. That is material desire. And sometimes they want to negate this desire. Desireless. One of my students just spoken that.... Somebody said that "To become desireless is the highest perfection." So he replied that "Desireless, that is also desire." You are thinking that "I shall become desireless." So this is also a desire.

Lecture on BG 4.19 -- Bombay, April 8, 1974:

Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam (CC Madhya 19.167). Uncovered, coverless, without any covering of jñāna and karma. Jñāna and karma. Because here it is said, jñānāgni-dagdha-karmāṇam. One is engaged in the material activities when he's not enlightened by knowledge. Therefore they are called mūḍhas. The karmīs who are working for sense gratification day and night, they have been called as mūḍhas. Mūḍhas means asses. The ass works very hard, the washerman's cloth loaded on the back of the ass to the greatest extent so that he cannot move. But what does he get in exchange? A morsel of grass. That's all. He knows it, that in exchange of... "None of the cloth belongs to me; still, I am carrying so much burden, and in exchange I'll get a few pieces of grass," which is available anywhere. But he's thinking that "This washerman will supply me grass." This is ass, ass-mentality. Therefore they are called mūḍha.

Lecture on BG 4.19 -- Bombay, April 8, 1974:

All the karmīs. In Bombay there are so many karmīs, working very, very hard. If you want to see him, "No, sir, no, I have no time." What you are doing? "Working." What are you eating? "Four cāpāṭis. That's all." Why four cāpāṭis you are working so hard? "No, for my next generation. Or for my son, for my grandson, for my this, for my that, and..." This is called mūḍha. Therefore it is said, jñānāgni-dagdha-karmāṇam. When one understands by knowledge that "I am uselessly working this. I am uselessly working. What is the benefit of this work?" But he has no knowledge. He does not know that everything, what he is building in this life, after death, everything will be taken away. Mṛtyuḥ sarva-haraś cāham (BG 10.34). Kṛṣṇa will take away. All your skyscraper building, bank balance, nice family, car and everything—all lost.

Lecture on BG 4.19 -- Bombay, April 8, 1974:

Just like one big poet in Bengal, he sung, ei deśete janma āmāra, ei deśete mari. Ei deśete janma. You have taken this birth in this country. That's all right. And you'll die. But where is the guarantee that after death you'll again come in this country? That is not guaranteed. Dehāntara-prāptiḥ. He... But this is jñāna. So unless one is situated on the platform of knowledge, jñānāgni-dagdha-karmāṇam...

Therefore present policy is that "Engage them in work only, and never mind. There is no need of spiritual education. There is no need of jñāna. You throw them out, then. Now work just like ass. That's all." This is the modern policy of the whole world, engage them. In England and other countries, they want to see that everyone is engaged in working. Then their factories and other things will go on. And if one is engaged in philosophy, jñāna, then the work will stop. So they do not like this Kṛṣṇa consciousness movement anywhere. We are not liked.

They are under the impression that we'll make the people escaping. But that is not the fact. We are actually distributing knowledge. Jñānāgni-dagdha-karmāṇam. When one becomes actually on the platform of knowledge, then he does not work like an ass. But people want that people should work like ass. That is the difficulty. That is... There is a clash between our movement and others. They want to make all people to work hard like an ass, and we say that they... There is a difference of philosophy. Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). We are preaching the, nāyaṁ deha nṛloke, in the human society, this is not meant for working so hard, like an ass, like a hog, simply for sense gratification. This is Kṛṣṇa consciousness philosophy. Nāyaṁ deho deha-bhājāṁ nṛloke.

Lecture on BG 4.19 -- Bombay, April 8, 1974:

Why you should work so hard to satisfy your senses like the dogs, hogs and other animals? That is the Kṛṣṇa philosophy. Be satisfied, plain living and high thinking. That is required. If you miss this opportunity of human life and spoil it like dogs and hogs, then you lose the opportunity. This is the... Bahūnāṁ sambhavānte. Prahlāda Mahārāja says, kaumāra ācaret prājño dharmān bhāgavatān..., durlabhaṁ mānuṣaṁ janma (SB 7.6.1). A child should be taught Kṛṣṇa consciousness. Kaumāra ācaret prājño dharmān bhāgavatān... Dharmān... Generally... (break) ...kāma. Kāma means personal sense satisfaction, kāma. That may be extended, society-wise or family-wise or nation-wise, but that is kāma-saṅkalpa.

But it should be extended to the topmost point, Kṛṣṇa. Aham ādir hi devānām (Bg 10.2). Mattaḥ sarvaṁ pravartate. Then it will be kāma-saṅkalpa-varjitāḥ. And jñānāgni. Jñānāgni-dagdha-karmāṇaṁ tam āhuḥ paṇḍitaṁ budhāḥ. He is paṇḍita, he is learned. One who is working for Kṛṣṇa, not for sense gratification, he's learned person. Tam āhuḥ paṇḍitaṁ. Budhāḥ. Who will say paṇḍita? So this is paṇḍita. And Cāṇakya Paṇḍita also gave this description:

mātṛvat para-dāreṣu

para-dravyeṣu loṣṭravat

ātmavat sarva-bhūteṣu

yaḥ paśyati sa paṇḍitaḥ

Paṇḍita does not require any so-called education. Real education: paṇḍitāḥ sama-darśinaḥ (BG 5.18). There is another place. Here is also this paṇḍita. And Cāṇakya Paṇḍita also says paṇḍita.

Lecture on BG 4.19 -- Bombay, April 8, 1974:

Who is paṇḍita? According to the material calculation, as Cāṇakya Paṇḍita says, that "That man is paṇḍita." Who? Mātṛvat para-dāreṣu. "One who sees every woman as mother." Para-dāreṣu. "Except his wife." Except his wife. If he sees everyone as mother.... And, mātṛvat para-dāreṣu para-dravyeṣu loṣṭravat. And others' money just like kula (?), garbage, not to touch. Para-dravyeṣu loṣṭravat. Just like there are so many pebbles on the street. Who is going to catch it or collect it. Similarly, others' money should be like that. Mā gṛdhaḥ kasya svid dhanam. Be satisfied what God has given you. This is paṇḍita. Not that making plan: "I am big lawyer, making plan how to grab others' money." That is not paṇḍita. How to entice others' woman. It doesn't matter. Even though relationship is very.... So no, this is not.... Nobody's paṇḍita. Even from material point of view. Mātṛvat para-dāreṣu para-dravyeṣu loṣ... Another paṇḍita: paṇḍita,

vidyā-vinaya-sampanne

brāhmaṇe gavi hastini

śuni caiva śva-pāke ca

paṇḍitāḥ sama-darśinaḥ

(BG 5.18)

That is paṇḍita. And another paṇḍita here: jñānāgni-dagdha-karmāṇaṁ tam āhuḥ paṇḍitaṁ budhāḥ. These are the paṇḍitas. Not B.A.C, D.H.C., and doing all nonsense. That is not paṇḍita.

So this is Vedic civilization. Don't be carried away. Take lesson from Bhagavad-gītā and make your life successful. That is the propaganda of this Kṛṣṇa consciousness movement. Don't become cats and dogs and advertise yourself as paṇḍita. These are the definition of paṇḍita.

Lecture on BG 4.19-22 -- New York, August 8, 1966:

Prabhupāda:

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 saḥ

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 jñānāgni-dagdha-karmāṇam. Yes?

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 nirāśrayaḥ.

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.

Lecture on BG 4.20-24 -- New York, August 9, 1966:

Prabhupāda: One two three, (tap, tap, tap) one two three, one two three. Testing, one two three. (break)

yasya sarve samārambhāḥ

kāma-saṅkalpa-varjitāḥ

jñānāgni-dagdha-karmāṇaṁ

tam āhuḥ paṇḍitaṁ budhāḥ

We have been discussing this śloka since the last two days in our meetings. The next verse is

tyaktvā karma-phalāsaṅgaṁ

nitya-tṛpto nirāśrayaḥ

karmaṇy abhipravṛtto 'pi

naiva kiñcit karoti saḥ

In order to be free from the reaction of our work, this formula is described by Śrī Kṛṣṇa.

yadṛcchā-lābha-santuṣṭo

dvandvātīto vimatsaraḥ

samaḥ siddhāv asiddhau ca

kṛtvāpi na nibadhyate

gata-saṅgasya muktasya

jñānāvasthita-cetasaḥ

yajñāyācarataḥ karma

samagraṁ pravilīyate

The formula is that we have to become detached from the result of the work and must be situated in full knowledge, in full knowledge. Unless we are situated in full knowledge, it is not possible to be detached from the work which you are doing. And that detachment and that knowledge, to be situated in full knowledge, is possible when we perform yajña or sacrifice.