Karma-yoga

For some time I have wanted to do a series on karma-yoga. Karma-yoga is covered especially in the Third and Fifth Chapters of Bhagavad-gita, but it is generally the applied principle of the theory of spiritual existence given in the Second Chapter as the basis and essence of all Vedic spiritual philosophy. Many people misunderstand karma-yoga to be similar to 'good works' or charity, but this is incorrect. Simply being nice to others or giving superficial material benefits to unqualified random people is not karma-yoga. The distinguishing characteristic of karma-yoga is that it is work on the basis of spiritual understanding, done for the satisfaction of the Supreme: niyata kuru karma tva karma jyyo hy akarmaa arra-ytrpi ca te na prasiddhyed akarmaa yajrtht karmao 'nyatra loko 'ya karma-bandhana tad-artha karma kaunteya mukta-saga samcara "Perform your prescribed duty, for action is better than inaction. A man cannot even maintain his physical body without work. Work done as a sacrifice for Viu has to be performed, otherwise work binds one to this material world. Therefore, O son of Kunt, perform your prescribed duties for His satisfaction, and in that way you will always remain unattached and free from bondage." [Bhagavad-gita 3.8-9] First of all, we must work, if only to maintain our physical bodies. But everything we do in this material world generates unintended consequences, or karma, that binds us to the material world. Our actual intention is to become free from material existence, which is the source of all miseries, and return to our original home in the spiritual world. But the reactions of work entangle us in a complex network of cause and effect that keeps us in the material world to experience the results of our work and other activities.

The solution is to work for the satisfaction of the Supreme Lord instead of our own personal satisfaction. When we do this, giving up the result of our labor to the Lord in sacrifice, He nullifies the karmic reactions to our work, freeing us from the chains of material cause and effect. When we work for our own benefit, we have to accept the responsibility for the result. But when we work for the benefit of Krsna, He assumes the responsibility and we are free. The psychological and spiritual effects of such karma-yoga are profound. When we work for ourselves, we become emotionally attached to the result. If something goes wrong and we don't get the result we intended, we become upset and suffer due to material attachment. The same is true if we work to get something, and then lose it. But it is certain that we will lose the result of any work done in this material world. Because everything in this material world is subject to the influence of time, everything will be taken away by cruel death, if not before. Therefore it is far better to work with detachment, giving up the result in sacrifice to the Lord, because by working in that way we will not become attached to the result; nor will we suffer if the result is unexpected or lost due to the influence of time. Karma-yoga is thus the art and science of working on the spiritual platform, and the results of such spiritual work are also spiritual and eternal. As Lord Jesus Christ said, "But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal." [Matthew 6.20] When we work for the Lord, offering the results of all our activities unto Him, we become free from the reactions of our work and enjoy detachment from its result. Karma-yoga is therefore the key to liberation from material existence and karma. In the second chapter of Bhagavad-gita, Sri Krsna explains Sankhya philosophy, which describes the difference between spirit and matter. nsato vidyate bhvo nbhvo vidyate sata ubhayor api do 'ntas tv anayos tattva-daribhi "Those who are seers of the truth have concluded that of the nonexistent there is no endurance, and of the existent there is no cessation. This seers have concluded by studying the nature of both." [Bhagavad-gita 2.16]

He also establishes the ontological position of the self-realized soul on the basis of consciousness. We have already discussed this philosophy very elaborately in Secrets of the Soul, and many other posts and podcasts. Naturally, after hearing this analytical discussion of spirit and matter, Arjuna tries to connect it with Krsna's insistence that he should fight his kinsmen. arjuna uvca jyyas cet karmaas te mat buddhir janrdana tat ki karmai ghore m niyojayasi keava Arjuna said: "O Janrdana, O Keava, why do You urge me to engage in this ghastly warfare, if You think that intelligence is better than fruitive work?" [Bhagavad-gita 3.1] When a person is entangled in the actions and reactions of material work, they cannot independently see the way out of material existence. They need to accept intelligence from a higher source: someone who is already free from karmic entanglement. This is the guru; and the greatest guru, the original guru, is Krsna. The first principle of transcendental intelligence is that the self is not the material body but the soul. The chief symptom of the soul is consciousness, and the quality of our consciousness determines whether we are materially conditioned or a liberated soul. People who are deluded by the temporary qualities of material existence remain in samsara; those who can understand their real spiritual nature have a chance to attain salvation from the pangs of material existence. r-bhagavn uvca loke 'smin dvi-vidh nih pur prokt maynagha jna-yogena skhyn karma-yogena yoginm The Blessed Lord said: "O sinless Arjuna, I have already explained that there are two classes of men who realize the Self. Some are inclined to understand Him by empirical, philosophical speculation, and others are inclined to know Him by devotional work." [Bhagavad-gita 3.3] Some aspiring transcendentalists think that one can become self-realized simply by philosophical speculation on the nature of the soul and spiritual existence. That process may help us to become detached from material consciousness and fruitive work, but it cannot grant positive knowledge of the soul's actual transcendental identity and form. Nor can speculation reveal the truth of the Supreme Personality of Godhead. Therefore Krsna leads

Arjuna beyond philosophical speculation to the positive platform of work in devotion. Fruitive work can give only temporary material results, and in addition, it entangles us in innumerable karmic chains of cause and effect. Working for our own material benefit is the actual cause of samsara, the endless round of birth and death in material existence. But before we can become detached from the platform of fruitive work, we need to understand that there is another platform of action, where we sacrifice the results of our work for the purpose of the Lord. This is karma-yoga. na karmam anrambhn naikarmya puruo 'nute na ca sannyasand eva siddhi samadhigacchati "Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection." [Bhagavad-gita 3.4] The jnanis speculate that they can attain freedom from karma simply by ceasing to work; thus their process is renunciation from material activities as far as possible. But this does not take into account the facts that everyone must work, if only to feed their belly by begging; and that even if it is possible to abstain from creating further karmic reaction, the accrued karmic results of one's previous activities must still fructify. Therefore simple renunciation of material activities is of limited use in attaining real freedom from material reaction. It is at best a preliminary process of purification. It cannot award liberation from material existence. na hi kacit kaam api jtu tihaty akarma-kt kryate hy avaa karma sarva prakti-jair guai "All men are forced to act helplessly according to the impulses born of the modes of material nature; therefore no one can refrain from doing something, not even for a moment." [Bhagavad-gita 3.5] The pressure of material time forces us to remain active; even if one does not work, one still has to perform activities, such as eating and bathing, just to maintain the material body. Even if one restricts one's activities to action in the mode of goodness, one still has to create karmic reactions that bind him to the chain of cause and effect, thus prolonging material existence. The strategy of the impersonalists to attain liberation by simply stopping material activities is doomed to failure, because just by maintaining their bodies they are creating karmic reactions. No matter how subtle, these reactions will keep them in a material body indefinitely.

The jnanis want to stop material work to purify themselves, but they cannot attain purification in that way. A positive process of purification is needed. Just like if one's body is covered with dirt, simply to stop rolling in the dirt is not sufficient for purification; one must also take a full bath to actually become clean. karmendriyi sayamya ya ste manas smaran indriyrthn vimhtm mithycra sa ucyate "One who restrains the senses and organs of action, but whose mind dwells on sense objects, certainly deludes himself and is called a pretender." [Bhagavad-gita 3.6] There are many false so-called yogis who make a show of meditation, but who actually are businessmen making profit from their deluded followers, and spending it on sense gratification. They simply cheat their cheap followers, who want some easy process so they can pretend to be engaged in spiritual life. Such cheaters cannot attain liberation, and neither can their followers. Ordinary commercial yoga classes is a business of cheaters and cheated only. Actual yoga means to withdraw the mind from the material senses and concentrate it on the Supreme as a permanent situation, 24 hours a day. It is not that we perform so-called yogic meditation for one hour, and then the rest of the time we engage in material consciousness, profit-making business and sense gratification. That is simply hypocrisy. We need a method of working in the material world that will not interrupt our meditation on the Lord. That is karma-yoga. yas tv indriyi manas niyamyrabhate 'rjuna karmendriyai karma-yogam asakta sa viiyate "On the other hand, he who controls the senses by the mind and engages his active organs in works of devotion, without attachment, is by far superior." [Bhagavad-gita 3.7] For example, if we work at a job or business to make a living, and donate some portion of our income to the preaching work of the Lord's Esoteric Teaching, or to maintain the Lord's pure devotees, that is karma-yoga. Then even though we are working in material business activities, through our dedication we can think of the Lord even while doing material work, and also we are relieved from the karmic reaction of that work. This is another form of the linking process of yoga, and it is recommended by Krsna in Bhagavad-gita.

Of course, the best engagement is to give up all material work and just engage completely in devotional service, serving the spiritual Master Teacher full-time as a menial servant. But many people have commitments to maintain their family, other obligations or obstacles that prevent such complete engagement. They can still participate in the process of pure devotional service by supporting the devotees financially; that will significantly lighten their karmic burden. So far in our study of karma-yoga, Krsna has explained that to attain self-realization, we require more than just theoretical knowledge of the difference between matter and spirit. We also need a practical method of nullifying the karmic results of work. Although the soul is spiritual and transcendental by nature, the cause-and-effect relationship of material action and reaction keeps us bound to material existence. This is the root cause of all suffering. The yogis and jnanis try to renounce material work, thinking that will stop the accumulation of further karmic results. But Krsna points out that this philosophy is in error, because no one can truly stop all work. It is better to work in a spirit of devotion and detachment, offering the results of our actions to the Supreme. niyata kuru karma tva karma jyyo hy akarmaa arra-ytrpi ca te na prasiddhyed akarmaa "Perform your prescribed duty, for action is better than inaction. A man cannot even maintain his physical body without work." [Bhagavad-gita 3.8] Prescribed duties in Vedic society are determined by one's varna or occupation and ashrama or spiritual status. Arjuna was a ksatriya or warrior-king, therefore his duty was to fight for religious principles. But whatever one's occupational duty, it is far better to perform it well as an offering in service to the Lord, than to aspire for false renunciation of material activities and become an indigent beggar. Especially an intelligent, pious soul like Arjuna should not give up his occupational activities, because he is in a good position to teach others by his personal example how to dedicate one's activities to the purposes of God. yajrtht karmao 'nyatra loko 'ya karma-bandhana tad-artha karma kaunteya mukta-saga samcara "Work done as a sacrifice for Viu has to be performed, otherwise work binds one to this material world. Therefore, O son of Kunt, perform your prescribed duties for His satisfaction, and in that way you will always remain unattached and free from bondage." [Bhagavad-gita 3.9]

This is really the essence of karma-yoga: whatever we do, we should do it not for our benefit, but for the benefit of the Lord. That way, we do not have to accept the karmic reactions of our activities, which are born along with this material body. For example, I was born with some musical talent as a gift from the Lord. As long as I used this talent for my own personal benefit, I remained entangled in the reactions of my activities. But as soon as I became a devotee, I engaged my musical abilities in His service as a kirtan leader, and from that time I was released from the karmic reactions of being a musician. Other musicians that I knew who did not engage their talents in devotional service led troubled lives, and many of them have already left their bodies without attaining self-realization. Karma-yoga means offering the results of our work to the Lord. Anyone can use this principle to remain free from karmic reactions, no matter what his position or occupation in this material world. Whether he is businessman, laborer, artist, scientist, writer, philosopher, banker, judge, political leader or whatever he is, he can engage his occupational duties in the service of the Lord, and that will release him from the karmic results of this activity. For example, Arjuna argued that because killing family members in war was sinful, or a cause of heavy karma, he should not fight. But Krsna is saying that because He desires this particular fight, Arjuna should do it as a sacrifice to Him, and thereby will be excused from the reaction. Whenever we work for the Lord, there is no reaction. There is a great need to spread this Esoteric Teaching, the science of God consciousness very widely all over the world, and so anyone who does this work or materially contributes to it is automatically excused from the karmic results of their occupational duty. For some time I was a technical writer by occupation, but now I have engaged my writing abilities in preaching the message of Bhagavad-gita and Srimad-Bhagavatam globally via the Internet. Similarly, anyone can contribute a portion of their resources to supporting this endeavor, which provides spiritual benefits for thousands of people all over the world. To the degree that we engage our energy and resources in sacred service, to that degree we are released from the reactions to our work. The process of sacrifice in karma-yoga is easy, but it must be learned under the direction of a pure devotee of the Lord, who has sacrificed everything in His service. Just like an aspiring lawyer or doctor has to serve an internship under the direction of experienced professionals, an aspiring devotee has to apprentice himself to an experienced self-realized soul for spiritual training. Expertise in devotional service depends on personal association with and service to a self-realized soul. One who does not have this association will find the process of karmayoga very difficult, but to one who accepts the direction and service of a guru, spiritual progress is very easy.

Last time we discussed the Vedic concept of sacrifice as offering the results of one's work to the Lord. Advanced transcendentalists practice karma-yoga to become free from the karmic reactions of work. We cannot stop work, therefore by giving up the result of our work to a transcendental cause instead of hoarding it for ourselves, we become free from the reactions. This magnanimous liberality is the key to attaining liberation from material existence. In material existence, we must perform actions in the modes of goodness, passion and ignorance just to maintain the body. Actions in the material modes create reactions in the same modes, and we must accept material bodies in the future to receive these reactions. Just as the body and circumstances we have now are reactions to our actions in previous lives, we will get future bodies as reactions to the actions we perform in this life. The process of sacrifice in karma-yoga is the only escape from the vicious cycle of karma. This process of sacrifice comes from the Lord Himself: saha-yaj praj sv purovca prajpati anena prasaviyadhvam ea vo 'stv ia-kma-dhuk "In the beginning of creation, the Lord of all creatures sent forth generations of men and demigods, along with sacrifices for Viu, and blessed them by saying, "Be thou happy by this yaja [sacrifice] because its performance will bestow upon you all desirable things." [Bhagavad-gita 3.10] The original four Vedas are liturgical works giving the elaborate ceremonies of ritualistic sacrifices to be performed by great kings during the Dvapara- and Treta-yugas. In this age of Kali-yuga, such sacrificial performances are impossible to perform because of a lack of qualified brahmana priests. The Vedas prescribe a different form of sacrifice for Kali-yuga: Sakrtana-yaja (congregational chanting of the names of God), and this transcendental system was introduced by Lord Caitanya for the deliverance of all men in this age. ka-vara tvik sgopgstra-pradam yajai sakrtana-pryair yajanti hi su-medhasa "In this age of Kali, people who are endowed with sufficient intelligence will worship the Lord, who is accompanied by His associates, by performance of sakrtana-yaja." [Srimad-Bhgavatam 11.5.32]

Sakrtana-yaja helps us to advance in Ka consciousness. Lord Ka in His devotional form as Lord Caitanya is mentioned in rmad-Bhgavatam with special reference to the sakrtana-yaja. Other yajas prescribed in the Vedic literatures are impossible to perform in this age of Kali, but the sakrtana-yaja is easy and sublime for all purposes. Therefore all men should liberally support the sakrtana-yaja movement of Lord Caitanya, for this is the key to material and spiritual success in this age. devn bhvayatnena te dev bhvayantu va paraspara bhvayanta reya param avpsyatha "The demigods, being pleased by sacrifices, will also please you; thus nourishing one another, there will reign general prosperity for all." [Bhagavad-gita 3.11] Sacrifices to the demigods such as Indra and Varuna are recommended in the karma-kanda section of the Vedas. This exchange of services is the basic principle of economic prosperity. Therefore we generally find that wherever regular religious ceremonies are performed, people have sufficient material prosperity. However, Krsna says later on in Bhagavad-gita that they are for less-intelligent people. antavat tu phala te tad bhavaty alpa-medhasm devn deva-yajo ynti mad-bhakt ynti mm api "Men of small intelligence worship the demigods, and their fruits are limited and temporary. Those who worship the demigods go to the planets of the demigods, but My devotees ultimately reach My supreme planet." [Bhagavad-gita 7.23] Instead, Krsna also describes the chanting process in devotional service to the Supreme Lord: satata krtayanto m yatanta ca dha-vrat namasyanta ca m bhakty nitya-yukt upsate "Always chanting My glories, endeavoring with great determination, bowing down before Me, these great souls perpetually worship Me with devotion." [Bhagavadgita 9.14]

So constant chanting the Holy Name, qualities and pastimes of the Supreme Lord is the key to eternal freedom from material existence and suffering. For the good of human society, everyone should be given the chance to perform this easy process for the eternal benefits it provides. This is the highest welfare work, and the best charity to all sections of humanity. This chanting process is also recommended by Bhisma in Sri Visnusahasranama: ea me sarva-dharm dharmo dhikatamo mata yad bhakty puarkka stavair arcen nara sad In my opinion, the best of all spiritual activities is to continuously and devotedly worship lotus-eyed Lord Ka by reciting prayers glorifying Him and describing His Holy Names." [Sri Visnusahasranama, 8] Therefore we request intelligent people to support this sakrtana-yaja movement of Lord Caitanya, and help to promote it very broadly for the spiritual well-being of everyone. Why is it that the Law of God decrees that our independent enjoyment of material resources creates karmic reactions? Because everything belongs to God, and its purpose is to be used in His service, and according to His instructions. If we appropriate God's material energy for our own purposes, then we are thieves and deserve to be punished: in bhogn hi vo dev dsyante yaja-bhvit tair dattn apradyaibhyo yo bhukte stena eva sa "In charge of the various necessities of life, the demigods, being satisfied by the performance of yaja [sacrifice], supply all necessities to man. But he who enjoys these gifts, without offering them to the demigods in return, is certainly a thief." [Bhagavad-gita 3.12] Krsna appoints qualified souls as demigods in charge of the various departments of material energy. He does not administrate His material kingdom directly, but delegates this responsible service to His loyal servants. In other words, God does not directly touch the material energy. The karma-kanda section of the Vedas recommends sacrifice of material possessions to the demigods for resultant good birth, material facility and sense gratification. The purpose of this system of sacrifice is to train us to engage in a religious process for the satisfaction of our senses, rather than acting independently.

The ultimate aim of the Vedas is to detach us from material sense gratification completely, and fix us in ecstatic spiritual consciousness and devotional service; but this aim has to be accomplished in gradual stages. The important point here is that we should utilize God's material energy according to His instructions as revealed in the scriptures, and not independently or whimsically. God wants His material energy to be engaged in His service, but if we divert it for our own service, then we are thieves. How can we be happy if we maintain a criminal mentality in relation to God? Therefore all religious principles are directly and indirectly based on the idea that everything is God's property; therefore it is to be used in His service, according to His instructions. Even our bodies and souls do not belong to us, but to God. Krsna emanates both the internal spiritual energy and the external material energy. Therefore we are meant to engage in His service at every occasion and at every level of our existence. Failure to meet this standard provokes various reactions from the laws of nature, which are, after all, the laws of God. The principle of karma-yoga is really very simple: everything belongs to God, therefore everything is to be used in His service. vsyam idam sarva yat kica jagaty jagat tena tyaktena bhujth m gdha kasya svid dhanam "Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not accept other things, knowing well to Whom they belong." [Sri Isopanisad, Mantra 1]

If we take something that belongs to another person, we can understand very well that this is stealing. The same principle applies to the Lord's property as well. The quota of material energy required for our devotional service to the Lord is our rightful charge; it does not become our property, but it is our responsibility to manage it well for His pleasure. One is entitled to manage the Lord's energy according to his talent and capacity, but he is never entitled to divert the Lord property to his own purposes. The untrammeled greed of human enterprise in defiance of the Lord's clear injunctions has ruined the planetary environment in general, and human society in particular. This demoniac propensity is illustrated by the fact that if you leave an open bag of rice in a public place, the birds will come a take a few grains according to their need, but some greedy human who sees

the opportunity will abscond with the whole thing. The tendency to steal and hoard material resources is seen throughout modern human history as the unfortunate cause of so much evil. The practice of karma-yoga or intentionally returning material resources to their rightful owner, the Lord, is simply restoring the material energy to its proper relationship with Him. Offering food to the Lord and accepting the remnants as prasadam, or the Lord's mercy, is a very good example of karma-yoga: yaja-iina santo mucyante sarva-kilbiai bhujate te tv agha pp ye pacanty tma-krat "The devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin." [Bhagavad-gita 3.13] This perfectly illustrates the principle of karmayoga. So many actions involving the preparation of food involve causing harm to other living entities. All this creates karmic reactions that the person eating the food must accept. Of course, the Lord accepts only pure vegetarian food in the mode of goodness. Still, the field must be plowed, killing so many weeds, small insects and so on. Then when the fruit or vegetable is harvested, it may cause pain to the tree or plant. Transporting the food to market and selling it require so many things that are harmful to the environment, misuse of God's resources for commercial profit, and so on.

All these sinful actions devolve upon the person who eats the food, unless he offers it to the Lord in sacrifice before eating. One should not taste the food while cooking, because the position of the Supreme Lord is not to eat anyone's remnantswe should eat His remnants, therefore He must taste the food first. The Lord should have His own very nice sanctified plate, which is placed before His picture or Deity form. Tulasi leaves are sprinkled on the food to purify it further. Then we should bow down very humbly and offer the food with nice prayers. By this simple, joyful process, we can be liberated from all karmic reactions.

"The process of devotional service is a very happy one (susukham). Why? Devotional service consists of ravaa krtana vio [Srimad-Bhagavatam 7.5.23], so one can simply hear the chanting of the glories of the Lord or can attend philosophical lectures on transcendental knowledge given by authorized cryas. Simply by sitting, one can learn; then one can eat the remnants of the food offered to God, nice palatable dishes. In every state devotional service is joyful. One can execute devotional service even in the most poverty-stricken condition. The Lord says [in Bhagavad-gita 9.26], patra pupa phala toyam: He is ready to accept from the devotee any kind of offering, never mind what. Even a leaf, a flower, a bit of fruit, or a little water, which are all available in every part of the world, can be offered by any person, regardless of social position, and will be accepted if offered with love. There are many instances in history. Simply by tasting the tulas leaves offered to the lotus feet of the Lord, great sages like Sanat-kumra became great devotees. Therefore the devotional process is very nice, and it can be executed in a happy mood. God accepts only the love with which things are offered to Him." [Bhagavad-gita 9.2 Purport] A pure devotee does not accept anything without first offering it to the Supreme Lord, at least within his mind. Later he may offer it properly, with prayers and ceremony. The prayers and procedures for offering food and other articles to the Supreme Lord are discussed further in this post. This whole material world is contaminated; therefore whatever we do, it will create sinful reactions unless it is offered to the Lord in devotional service. It follows that we have to find a way in which everything we do can be offered to the Lord for His satisfaction, then we can remain always free from sinful reactions. If we can live in such a way that everything we do is offered to the service of the Lord, then we are in a liberated state, even while living within this material world. This is the secret of liberation from material existence.

So far we have been discussing the general principles of karma-yoga; now Krsna gives a specific example: the production of food grains. annd bhavanti bhtni parjanyd anna-sambhava yajd bhavati parjanyo yaja karma-samudbhava "All living bodies subsist on food grains, which are produced from rain. Rains are produced by performance of yaja [sacrifice], and yaja is born of prescribed duties." [Bhagavad-gita 3.14] The chain of cause and effect, or karma, stretches from the individual soul, through the forces of material nature to their controllers the demigods, all the way to the Supreme Lord and back again. Thus our actions can produce either abundance or scarcity, in proportion to their harmony with natural law, or the Law of God. When we please God by offering our work, energy and resources to Him according to his instructions, then He is pleased, and He therefore instructs the demigods to shower rain and other abundance. If we do not follow the prescribed religious duties, or try to create material abundance independently, the result is chaos and scarcity because we are defying God. The present materialistic culture is creating a planetary ecological disaster by trying to create artificial affluence through so-called scientific advancement. Actually this is not advancement at all, because the result inevitably will be ecological collapse and worldwide scarcity of grains and other food. The ecological collapse may be postponed for some time by extraordinary methods, but it cannot be prevented because it is a natural response. God's Law is always Supreme, and He demands sacrifice (yaja) because the whole natural world is His property. If we artificially assume that it is our proerty and misuse it according to our foolish speculation, then we must experience the reaction: ecological and economic collapse. If however, we follow the laws of God and offer the result of our work in sacrifice according to the prescribed rules and regulations of the Vedic Esoteric Teaching, then abundance will rain upon us. That is the Law of God. The duty of men of wisdom is to guide the people in general on the right path. Unfortunately in Kali-yuga almost all religions become corrupt, therefore they are bought and sold by commercial interests whose only interest is creation of artificial scarcity for economic exploitation. The religious leaders do not instruct the people in the authorized process of sacrifice, karma-yoga, and instead mislead them into committing sinful activities. Thus the people become poverty-stricken and easy prey for the exploiters. This is the greatest tragedy of our time, all the more so because it is entirely preventable, simply by following the instructions of the Lord as given in Bhagavad-gita and all other scriptures.

karma brahmodbhava viddhi brahmkara-samudbhavam tasmt sarva-gata brahma nitya yaje pratihitam "Regulated activities are prescribed in the Vedas, and the Vedas are directly manifested from the Supreme Personality of Godhead. Consequently the allpervading Transcendence is eternally situated in acts of sacrifice." [Bhagavad-gita 3.15] Until now the Lord has described karma-yoga from an external perspective; now He gives the esoteric principle behind its effectiveness. Although God is all-pervading and present everywhere, we cannot see Him with our ordinary eyes. Therefore He appears in the transcendental acts of sacrifice presented in the Vedas so that anyone can see Him. Any practicing transcendentalist can confirm this. When we perform the sacrifices recommended in the Vedas, such as offering food, Deity worship, and especially harinamasankirtana, the congregational chanting of the Holy Name of the Lord, we can directly perceive the transcendental presence of the Lord. This is not imagination, but the awakening of the transcendental senses of the soul. The devotee can perceive the Lord because he is in a service relationship with the Lord. Others, who are trying to imitate the Lord as owners, controllers and enjoyers of the material world, are blocked from seeing Him because of their offensive mentality. When people would ask Srila Prabhupada, "Can you show me God?" he often replied, "Yes, but are you qualified to see Him?" In other words, just as it not possible to see the President unless one is invited or approved by him, similarly it is not possible to see God unless we are in a favorable relationship with Him. This favorable relationship is defined by Krsna in this Chapter of Bhagavad-gita: one who dedicates all his works to the service of the Lord, and offers the result of all his activities to Him according to the authorized Vedic process of sacrifice is able to perceive the Lord, because the Lord reveals Himself through that regulated Vedic process of sacrifice. The more completely and perfectly we engage in the performance of karma-yoga, the more clearly we can perceive the presence of the Lord through our acts of sacrifice. karma brahmodbhava viddhi brahmkara-samudbhavam tasmt sarva-gata brahma nitya yaje pratihitam

"Regulated activities are prescribed in the Vedas, and the Vedas are directly manifested from the Supreme Personality of Godhead. Consequently the allpervading Transcendence is eternally situated in acts of sacrifice." [Bhagavad-gita 3.15] So if we want to know how to see God, then the answer is that we have to perform sacrifice according to the directions of the Vedas. Why? Because the Vedas are manifest directly from the breathing of the Supreme Personality of Godhead, and are therefore transcendental. They are not ordinary exoteric religious scriptures written by human beings, therefore they are not subject to the flaws of limited human intelligence. When we work according to the directions of the Vedas, we are released from all karmic reaction, and our minds become free from the influence of the modes of material nature. This wonderful state of transcendental consciousness has to be experienced to be fully appreciated. It is beyond all mundane pleasure and pain, beyond all ignorance, anxiety and fear. It is even beyond the peace of the material mode of goodness. And how do the Vedas direct us to work? They tell us to give up sinful activities like meat eating, intoxication, illicit sex and gambling, stop speculating and surrender to Krsna. Chant the Holy Name offenselessly, day and night. Approach and serve a spiritual master in the bona fide Vedic lineage, and learn the science of transcendental knowledge from him. One who does everything out of love for Krsna is on the highest platform of transcendental consciousness, and for him there is no suffering or rebirth. When we live like this, although apparently still in material existence, we are actually in the spiitual world. It is a matter of consciousness, of looking at things through the eyes of the Vedas. And the Vedas say, "Don't lament; you're a spirit soul, different from the material body. Your eternal existence is already assured. Do all your activities as an offering to Krsna, and you will not have to suffer." So if we accept this good advice, then we are released from the karmic cycle of cause and effect, and experience eternal bliss in the spiritual world. Isn't that what everyone really wants? But the price is that we give up our independent spiritnot our individuality, but our rebelliousnessand dedicate all our work as an offering to the Supreme Lord. That is the solution to all the problems of material existence.