Discussion of a Classless Society

In society, there are four classes: management, intelligentsia, mercantile, and labor, which orchestrate for the benefit of all.

People fall into those four divisions naturally, based primarily on their qualities at birth as well as inclination and education. When narrowly viewed, one may observe differences in those professions. But they operate together for the entire social body to function.

In that homogeneous sense, they are classless.

Around the world, many decry the biases of racism, caste, class, and ethnicity. And rightfully so. Humans tend toward greed and self-interest, which generate imbalance and injustice. Many struggle to eradicate such divisions. They think that the divisions themselves cause greed. That is not the case. Instead, misidentification with the body and the body’s goals generates greed.

In the Bhagavad-gītā, Kṛṣṇa describes a natural system that has existed since humans were created. Within that system are four classes, divided according to quality and work.¹ In other words, it is a natural merit system, not one of entitlement based on race, birth, religion, etc.

People are divided by four broad types of work, and united by cooperating for the benefit of the entire society.

And that central point of cooperation is yajña or sacrifice for the supreme. Yajña is another name for the all-pervading Viṣṇu. Thus, the Bhagavad-gītā instructs everyone to work for Viṣṇu’s satisfaction.² That is proper work or karma. Such work leads to karma-yoga or preliminary bhakti.

When one is on the level of pure bhakti, there are no classes.³ On that level, one has developed spiritual vision, meaning that a bhakta (pure practitioner) sees all souls equally.⁴ Until one is on that spiritual level, one inevitably has material vision in which one sees differences in the bodies.

In this age (Kali-yuga), it is impossible for an entire society to have such a spiritual vision, which cannot be achieved through education or force. It can only be attained through love or bhakti.⁵

Thus, the divisions are nature’s requirement just as the law of gravity is needed for the universe to operate properly.

The Śrīmad-Bhāgavatam explains:

“[At the time of creation] The four social orders (āśramas) along with the four classes (varṇas) headed by the brāhmaṇas were generated from the mouth, arms, thighs, and legs of the Universal Person (Virāṭ Puruṣa). Members of such natural divisions who do not serve that Universal Person, who is the Supreme Controller and the source of their own social position, propel themselves toward increased suffering.”⁶

The Universal Person (Virāṭ Puruṣa) is a conception of the supreme within the universe. He is all-pervasive and the source of creation. As mentioned in the verse above, He is the Supreme Controller and the origin of everything in nature and the universe.

Such a conception is required for someone who has an empirical perspective of the universe. The materialist cannot conceive of any cause beyond the physical. Modern empiricists believe the universe was created randomly and living beings evolved randomly without an ultimate cause.

However, that concept of a random universe or random evolution contradicts mathematics (probability) and the laws of physics. It is an inference or assumption not even based on empirical science.

The Universal Person is a genuine perspective, showing that the universe is not caused or administrated randomly. There is an all-pervasive intelligence that controls.

The point is that regardless of whether one’s view of the supreme is pantheistic, polytheistic, or monotheistic, it is essential to go beyond the empirical view. That means one must envision an invisible cause of creation and an invisible present, pervasive, cognizant control.

In addition to being universal (virāṭ), he is described as a person (puruṣa). That is an essential point developed throughout the Vedas and Purāṇas. The highest understanding of puruṣa is called param-puruṣa. Viṣṇu or Kṛṣṇa is param-puruṣa.

The verse above discusses how the classes were generated at creation. That description may be understood both figuratively and literally. Some require a figurative view because they must fit any perspective into their own limited sense of reality, which includes a materialistic worldview and concept of poetics.

Others recognize they cannot understand the universe with their senses or with the aid of mechanical extensions like telescopes and computers. Such people accept the view of the Vedas. Thus, it becomes easy to see the universe through the eye of the Vedas.

On the one hand, those with an empirical view are prone toward greed and destruction of the planet.⁷ On the other hand, those who rely on the Vedas follow its teachings on sense control. They are far less likely to destroy nature.⁸ That is proof that the literal view is superior to the figurative one. It does not matter how fantastical the vedic and puranic stories might seem to skeptics.

The Virāṭ Puruṣa generates the brāhmaṇa class from his mouth. Brāhmaṇas are learned in the Vedas and possess intelligence (buddhi) in the sense that they can discriminate what elevates humans and what degrades them. They are born with certain qualities and inclinations to function in society, which must be developed in life through training. Although they have such natural qualities at birth, that does not mean someone who is born in a brāhmaṇa family is automatically a brāhmaṇa. He must demonstrate those qualities, which may or may not be present.

Since the brāhmaṇas are the mouth, the other classes must give them nourishment to maintain the health of the entire body. They never keep it for themselves but pass it on for the sake of the body.

Another definition of mukha, the word for mouth used in the verse, is head or chief. Thus, the brāhmaṇas are the head of the social body. They guide it because they know what is needed for the elevation of society.⁹

As the mouth of society, they guide consumption. The heat energy of digestion is called Vaiśvānara, who represents Kṛṣṇa.¹⁰ Brāhmaṇas, who are vegetarians, know how to nourish the individual body and the social body. Currently, the social body is being fueled by various energies, which are causing significant destruction to the planet.

In contrast to modern culture, for thousands of years the brāhmaṇas have observed yajña, through which the social body is nourished. Without yajña, the social body becomes polluted, and it suffers scarcity along with all the ills caused by destruction of nature due to excessive pursuit of energy.

Empiricists who cannot understand the pervasive control of Virāṭ Puruṣa think they can force nature to produce anything. They nourish society in any way they like according to their whimsical perception of the world. Truly their perception is whimsical because that is their view of nature; its origin is random, a whim. Those with a vision of Virāṭ Puruṣa know that nature cannot be forced. There must be yajña, and the brāhmaṇas orchestrate its performance.

Yajña is a complex concept practiced under the tutelage of wise experts.¹¹ Although one may study yajña by reading the Vedas, Upaniṣads, and the Bhagavad-gītā, the Gītā explains that to learn correctly, one must approach those with keen discernment who see the truth. One reason for such personal instruction is that yajña is a practice, not a theoretical doctrine. Yajña is not a bodily and mental control system like the individual yoga practices. It involves one’s work or profession and how that work integrates with society and nature.

The brāhmaṇas guide society in the performance of yajña. In that way, they influence the social body toward elevation to goodness (sattva). As mouth, they speak from the Vedas, and they recite mantras. Such sounds elevate society. And they counter the infinite stories that come from the media, educators, and scientists, all produced through their observation of māyā, the illusion of a world without Virāṭ Puruṣa. Those stories are not only based on illusion, but they also support the lie that humans may consume anything without suffering the reaction.

And those limitless stories will never produce a classless or egalitarian society. There must be those who teach society to view all beings as soul. Socialists, humanists, and others oppose classism by educating the public that they are human beings and not part of a particular class. Such education never works because administrators of nations want people to think they are Americans, Russians, and Indians. And others want humans to exploit nature and disregard the lives of billions of entities in favor of human lives.

The superior vision is to see all beings as soul (ātmā), not the body.

Thus, the brāhmaṇa class is needed to educate the people that they are all souls and not bodies.

To fulfill the need to introduce a classless society or a society that minimizes greed and injustice, ISKCON¹² has been established to create a brāhmaṇa class, not just in name but in quality. Those brāhmaṇas eat sattvic food offered to param-puruṣa Viṣṇu in yajña. And they propagate the Vedas by chanting mantras, establishing educational institutions, and producing books and videos.

Such are the functions of the mouth.

Currently, the empiricists, those who deny the Virāṭ Puruṣa, have contributed much to the destruction of society and nature.¹³ They are proud of technologies that exacerbate political tensions. Their so-called wonderful inventions contribute to human comforts while ravaging the earth.

Most of that destruction is caused by disregarding the fact that the Virāṭ Puruṣa controls and owns all the energy the materialists covet so much. They are stealing from the Virāṭ Puruṣa.

The solution to that greed is not to attempt a classless society. It is to reestablish a society with proper guidance from qualified brāhmaṇas.

The heart of brāhmaṇa culture is yajña, which, among other things, prevents stealing from Virāṭ Puruṣa. Just as one’s body is born by the influence of karma, or work,¹⁴ yajña is also born alongside karma.¹⁵ Despite modern misunderstandings about the word, karma means everyday work. Karma is the work that obtains money or harvest, and yajña recommends how one should use that money or yield. Thus, yajña encompasses enjoyment, food, worship, charity, and discipline.

The Bhagavad-gītā explains that all work should be done for yajña so that the results are uplifting and not destructive.² That is how yajña links with karma.

In ancient times, the concept of yajña was not only a central part of daiva-varṇāśrama culture but also most of the world’s cultures.¹⁶ In the daiva-varṇāśrama society, yajña implies that the higher powers are the true enjoyers, and the ultimate enjoyer is Viṣṇu or Kṛṣṇa.¹⁷

When humans understand their debts to the higher powers and act on that knowledge through yajña, their societies achieve harmony with nature.

Individuals and society require necessities to live and to become elevated. Those are received from the Virāṭ Puruṣa or the Supreme who owns and controls everything. They come through the higher powers who have been appointed as administrators of nature.

Currently, the empiricists have found ways to force nature to comply, to produce. Materialists want energy or power. And they want control over that energy. Everywhere there are discussions about how to obtain energy. The desire for energy in modern society is unlimited. That is greed. The Vedas have a recipe for controlling that greed. It is yajña.

Yajña begins with the recognition that Virāṭ Puruṣa or param-puruṣa owns everything. Yajña is the means to reciprocate with the higher powers, who supply human necessities. Yajña is a reminder that humans should not succumb to greed and that they are indebted to param-puruṣa.

In most ancient societies around the world, including Vedic culture, yajñas were performed to reciprocate with the higher powers.¹⁸ According to some scholars, yajña was generally an integral part of the Bronze and Iron Age cultures of Europe, South Asia, Western Russia, and Central Asia.¹⁹

The gods oversee the rains, winds, seasons, sun, and all aspects of humanity, nature, and the universe. The empirical view is that everything may be reduced to chemicals, sub-atomic particles, and energies. That is one perspective; however, it is myopic.

Those who have only that view and cannot see the soul and its connection with the param-puruṣa propel themselves toward suffering. Allowing humanity to become disconnected from the universe results in suffering. The Vedas do not just teach human morality. They educate humanity in what responsibilities are required to live harmoniously within the Virāṭ.

Such responsibilities are called dharma, which is part of an essential science taught by the brāhmaṇas. Dharma describes the natural functioning of society in relation to the Virāṭ, the universe. Without understanding its responsibilities, society operates like a group of animals with no higher vision. The concept of social elevation and liberation from suffering is absent. In its absence, modern, materialistic society constantly passes laws, invents ideologies, manipulates economies, and fights with nature without ever examining the root cause of suffering, which is identification with the body and rejection of dharma.

One of the essential items of dharma is that the param-puruṣa owns and controls everything; therefore, one must accept only one’s quota.²⁰ Moreover, society must perform yajña, which connects humans with nature and the universe.

Although there are various administrators or higher powers in nature, the param-puruṣa is Viṣṇu or Kṛṣṇa. He is the ultimate enjoyer of yajña.²¹

Energies are not meant to be enjoyed separate from Viṣṇu. Humans must recognize the Supreme as the enjoyer, controller, and friend. Simply because He enjoys and controls does not make Him cruel or unjust. He is a friend and well-wisher. We do not suffer under the Supreme as servants of a cruel master. However, when we try to enjoy separately from Him, we suffer due to being disconnected from the source of enjoyment.

Enjoyment through yajña is multifaceted. It is the process that elevates an individual or society either in this world or the next. An impetus for performing yajña is the desire to have the enjoyment that sustains and uplifts individuals, families, communities, and the environment.

Even if one is uninterested in spiritual advancement or has no faith in a higher power, one should still offer the results of one’s work in the spirit of yajña to benefit communities, nations, and the environment.²²

Seeking pleasure through yajña controls the desire to exploit beyond the necessities of life—beyond one’s quota. People work for money that they use for their needs. They also use surplus money for increased comforts, either their own or those of family and community. The obsession with consumption is born and grows from attachment to those comforts.²³

Thus, when families and communities operate on the principle of detachment and spend money on the enjoyment that yajña offers instead of material comforts, they begin to control their consumption.

According to Vaiṣṇava-Vedānta, in the modern age beginning 5,000 years ago, the celebration of Viṣṇu’s līlās and chanting of His names (mantras) is the greatest yajña.²⁴ Such celebration is called saṅkīrtana-yajña, which was propagated by Śrī Caitanya Mahāprabhu (1486-1534).

Saṅkīrtana-yajña may be done through festivals, feasts, parades, art, architecture, education, etc. And it involves sacrificing our possessions for such activities. Money (from 1% to 50% of individual income and GDP)²⁵ should be offered for such yajña.

It is through cooperating to perform yajña that the classes unite and become one class. The four varṇas and āśramas become one in the service of saṅkīrtana-yajña. That is the purpose of ISKCON, to create a class of brāhmaṇas that orchestrate the natural classes of society to produce the symphony of saṅkīrtana-yajña.

By uniting society toward that one purpose, greed is minimized.

Without yajña, suffering in humanity can only increase. The materialists who try to make political, educational, and social changes will inevitably be unsuccessful. Yajña is the only way to achieve classlessness and relief from suffering.

For the proper operation of society, yajña cannot be avoided. Viṣṇu or Virāṭ Puruṣa is the root of creation. Society must nourish that source to thrive, like watering the root of a tree causes the leaves and branches to flourish.

Materialists want the kingdom of God without God. Some, who claim to believe in God or a higher power, pray to have their desires satisfied. However, if individuals and societies place their desires ahead of service to the param-puruṣa, they miss the goal of life.

And that service to the Supreme Viṣṇu or Kṛṣṇa is most easily achieved by the varṇas and āśramas working in cooperation for saṅkīrtana-yajña.

Following is the Original Article,

‘Yajna’ or Sacrifice for the Supreme

(Classless Society)

Back to Godhead, Volume 3, Part 6, May 20, 1956

By Goswami Abhay Charan Bhaktivedanta

Throughout the whole universe, there are four classes of men who are working very hard for a total benefit. The different classes of men are differently designated because the works done by each class of men have different varieties of colour in respect of quality and importance. This quality and importance are judged from a neutral angle of vision, but when they are taken up for the total benefit, the quality and modes of works become one homogeneous resultant and all the different classes of men become members of one classless society.

There is a good demand for classless society nowadays everywhere and especially in India where the classes or castes have misused the division of scientific caste system. The scientific caste system specified in the authoritative scriptures like the Bhagwat Geeta etc. is different from the demoniac caste system in India now observed without any purpose. The division of classes or castes is natural, and as every natural thing is considered to have been introduced or created by the Supreme Lord, so the scientific caste system is also designed by the Lord although He does not belong to any such mundane arrangement. The Lord sometimes appears in the species of the fish, the tortoise, the swine, the horse etc. and sometimes in the family of a Brahmin, Kshatriya or Vaishya etc. but He has nothing to do with such different classes or species of life. As the Absolute independant Person, He can do whatever He likes without being affected by such qualities and yet He has no responsibility whatsoever for all such actions. The principle of “King can do no wrong” is unreservedly applicable for actions of the Supreme Lord.

The classless society so often demanded by the people in general is made possible by the process of ‘yajna’ or sacrifice for the Supreme. ‘Yajna’ is the name of the Supreme Lord who is all-pervading ‘Vishnu.’ In the Bhagwat Geeta it is recommended that everyone should be engaged to work for the satisfaction of Vishnu. That is the right type of ‘Karma’ or work which leads gradually to the stage of ‘Karmayoga’ or the preliminary stage of devotional activities which are performed in the realm of spiritual existence. Spiritual existence of devotional activities and classless society are two identical terms.

The one without the other has no meaning. There is a natural division of qualitative work and the class is created with reference to this context of natural division. How then it is possible to make the natural division of classes into one classless society!

The answer is very clearly mentioned in the Sreemad Bhagwat 11 canto. It is said there as follows:

Wordings

Mukha, Bahu, Uru, Padevya, Purushasya, Ashramai, Saha, Chattara, Jajneray, Varna, Gunai, Bipradaya, Prithak, Ja, Esham, Purusham, Sakshat, Atma, Prakhabam, Iswaram, Na, Bhajante, Abajananti, Sthanat, Bhrasta, Patanti, Adha.

Synonyms

Mukha-Mouth, Bahu-Arms, Uru-Thighs, Padevya-From the legs, Purushasya-Of the Supreme Lord, Ashramai-The orders of life, Saha-Along with, Chattara-The four, Jajneray-Were produced of, Varna-Castes, Gunai-By dint of qualities, Bipradaya-The Bipras and others, Prithak-Divided.

Ja-Those, Esham-Amongst them, Purusham-The Supreme Person, Sakshat-Directly, Atma-Ownself, Prabhabam-The originator, Iswaram-The Lord, Na-Do not, Bhajanti-Render service, Abajananti-Do neglect, Sthanat-From the position, Bhrasta-Deviated from, Patanti-Fall down, Adha-Downwards.

Translation

The four social orders of life (Brahmachari, Grihastha, Vanaprasth, Sannyasi) along with the four castes such as the Bipras and others (the Brahmins, the Kshatriyas, the Vaishyas, and the Sudras) were produced from the mouth, the arms, the thighs and the legs respectively of the Supreme Lord (Virata Purusha).

Those, amongst them, who do not render service directly to the Supreme Person who is the Lord and originator of such divisions of social life of one’s ownself,-do fall down from their specified position.

Purport

The Virata Purusha is the gigantic material conception of the Supreme Lord who pervades all over the universe. The Brahmins, who are learned and intelligent class of the highest order by qualities and work but not by birth right, are considered to be produced from the mouth of the Virata. The function of the mouth is twofold. The one important function of the mouth is that it is the inlet opening of the whole body for taking in all foodstuff to be dispatched to the region of the stomach. There are many holes in the body but the mouth is the only one hole which is able to swallow down all kinds of foodstuff on behalf of the stomach. Stomach is the central place where all the foodstuff is given for proper assimilation and distribution of strength throughout the body. The whole energy of body is generated from the action of the stomach and therefore the complete energy of the body is meant for feeding the stomach. The power of assimilation which is the prerogative of the stomach only is an emblem of divine energy. The divine energy in the stomach has been designated as ‘Vaiswanara’ or an energy of intense heat representing the inconceivable power of Godhead. Incubation of heat generated in the stomach cannot be produced artificially in the physical laboratory of the material scientist. This ‘Vaiswanara’ is the vital power in the body. The vitamin therapy of foodstuff is dependant on the ‘Vaiswanara’ heat. The vitamins are produced by the heat and it is not that there is vitamin in the foodstuff offered to the stomach. This Vaiswanara heat produces different qualities of vitamin at different places. The Vaiswanara heat in the stomach of a cow produces different vitaminous energy from the one which is produced in the stomach of a human being. For example, fragments of straw itself has no vitamin value by chemical analysis but when it is put into the stomach of a cow, straw produces enormous volumes of vitamin ‘D’ and ‘A’ while the same straw put into the stomach of a human being will cause starvation to death. That is the inconceivable power of the Supreme Lord.

Pure Ghee (Clarified butter) offered on the fire of ‘Yajna’ produces more and more Ghee but non-acceptance of such sacrificial rites, under the plea of non-productive economy, drives away completely the production of ample pure ghee, yielding place to the harmful hydrogenated vegetable oils. In the ‘Ayurvedic’ scriptures oil is particularly mentioned to be harmful for the stomach but in the absence of sacrificial energy of the human being he is forced to accept harmful vegetable oil for the stomach in the name of and absence of pure unadulterated clarified butter. That is the importance of the process of ‘Yajna’ and that is the Law of Nature.

Foolish people think vitamin value of foodstuff in their own way and push into the stomach all sorts of rubbish thing thinking that ‘Vaiswanara’ heat, representative of the Supreme Lord, will accept any such rubbish thing for assimilation. The case is different. The ‘Vaiswanara’ representative power of Godhead in the stomach of the human being can accept only leaves, flower, fruits of the vegetable group and pure water and milk for vitaminising the human energy. The mouth being the entrance door to the region of the stomach, it must guard the tongue of every human being to acquire the quality of a Brahmin, who can accept only foodstuff of ‘Satwik’ quality. Description of Satwik quality foodstuff is mentioned in Bhagwat Geeta and that also of the Brahmin in fact.

The other function of the ‘Brahmin’ mouth is to articulate Vedic sound conducive to the welfare of the people in general. The world is now fully surcharged with the air of non-spiritual sound in the shape of different varieties of indecent literatures and common country news.

Such newspapers vibrating with mundane sound will never be able to bring in existence of a real classless society. In order to bring in classless society the following things, essential for all practical purposes, must be first of all introduced.

(1) To set up a batch of real qualitative Brahmin.

(2) Controlling the tongue and stomach by satwik food or the remnants of foodstuff offered to the Supreme Lord.

(3) Vibration of sound transcendental overwhelmingly to set right the news and indecent literature.

In the multi-class society of human being everybody has fallen down due to a civil disobedience attitude of the members in the body of the Virata Purusha as described above. There is complete noncooperation with the Virata or Total stomach by the members of the body of Virata.

Even in the highest society of mundane culture the representative leaders are inimical without any cooperative spirit. For example Mrs. Bentwhich president of the London County Council while receiving the Soviet leaders expressed sentiments of detacted operation. She said, “There are many and significant differences which divide our two peoples and any action which will help to breach the differences is precious to us both and to the whole world.”

The Soviet leader Mr. N. A. Bulganin replied to this and said, “Not everything is smooth and clear between the Soviet people and Englishmen today. There still are many issues on which we lack due understanding. The relations between our Countries should be expanded in every direction, for the broader they are, the greater will be the understanding between us.”

Why this happened? Because everyone of us has missed the central point of cooperation. The central point of cooperation is to do everything in lieu of performing yajna. That is the central point of understanding for broadening the classless society in a universal measure. In the absence of such ‘yajnic’ or sacrificial spirit, there must exist multi-class society of contending interest.

In the midst of the din and bustle of our very busy life, perhaps we have forgotten the word ‘Yajna’ so essential for our existence. Occasionally we are reminded of this word ‘Yajna’ sometimes by somebody in the red garment, who may approach us and ask to contribute something for the ‘Yajna’! On that occasion, if we are in a good mood, we may be pleased to contribute something and mostly we may deny it because of our past bad experience in respect of such ‘Yajna’ without any knowledge of it.

But ‘Yajna’ is a word meant for our practical action of sacrifice born along with our material tabernacle from the womb of our mother. As soon as we take our birth in this material world, we are indeed in need of so many material things for the satisfaction of our body and mind. And these material things are supplied to us by the appointed agents of the Supreme Lord, so that we may live, know ourselves, the Supreme Lord and then go back to home, back to Godhead. Such supplying agents are known as Indra, Chandra, Varuna, Surya, etc. These agents of the Supreme Lord are satisfied when ‘Yajna’ is duly performed by us in lieu of the goods supplied by the agents of the Lord. If we do not perform ‘Yajna’ these supplying gods are not only dissatisfied but also they neglect further supplies proportionately of the needs of our daily life namely, heat, air, light, water etc. and also we are designated as thieves in terms of the language mentioned in the Bhagwat Geeta.

The most important item of our material existence is dependant on the grow more food campaign or in other words on agricultural activities which in turn are dependant on the showers of rain.

Proportionate fall of seasonal rains (not in the control of the political leaders or the material scientists) produce food grains sufficiently. Ample production of food grains nourish the living being both men and animals. Rain is supplied by the agents of Godhead (admitted by the politicians) when they are satisfied by the performance of ‘Yajnas’ and ‘Yajna’ is performed by dint of human labour or energy. Our whole energy is meant cent percent for the performance of Yajnas or engagement of our full energy for the gratification of the Supreme Lord Vishnu. Vishnu is the ultimate beneficiary of all ‘Yajna’ as the stomach is the ultimate beneficiary of the total energy of the material body, because He is the Supreme proprietor of the universe and everything within it. He is the Sole protector and friend of all living beings. Peace is obtained when He is propitiated as happiness is felt when the stomach is fulfilled, and therefore it is our sole duty to satisfy Him by the performance of ‘Yajna.’

There are different kinds of ‘Yajna’ recommended in different ages. The one which is recommended in this age of Kali (iron age of quarrel and fight) is the performance of yajna called the ‘Samkeertan Yajna’ which is a process of chanting and hearing the transcendental Name etc. of Godhead.

For the purpose of this particular type of ‘Yajna’ we can sacrifice everything which we may have in our possession. Formerly the people were mostly agriculturists and therefore they used to sacrifice, in most cases, food grains and clarified butter. At the present moment, we are not only agriculturists but also industrialists. And for the performance of Samkeertan Yajna, which is solely recommended in this age of Kali, all of us the agriculturists, the industrialists or the labourers all can contribute our mites in the sacrificial altars of the Samkeertan Yajna systematically undertaken by responsible men under authentic guidance.

The need of the present moment is to organise a body of spiritual association for the benefit of all concerned and see for ourselves that our contribution is rightly and properly being utilised for the benefit of all concerned.

‘Samkeertan’ Yajna is performed in the following manner.

(1) To organise the parties for melodious musical chanting of the powerful mantras of the Vedas. By such songs sung by the spiritually organised parties, the transcendental sound of the Vedas penetrate within the cores of heart of the strongest atheist and help him opening the doors of his spiritual consciousness. This is performed in the manner of surgical operation without any material pain. The patient undergoing such operational performances feels within himself a transcendental relief after such operational performances, spiritualised foodstuff is offered to him for recuperation of the spiritual health.

(2) This operation is also performed for the mass enlightenment by the process of press and platform propaganda. For such press and platform propaganda we require everything including the machine, the paper, the ink, the broadcasting equipments, the propagandists, the conveyances and all other contingencies that are meant for their maintenance.

Money is the medium of exchange for all the above articles. So people must contribute at least one to fifty percent of their income for the mass sacrifice either in cash or in kinds and we are able to make proper utilisation of each and every item of the same, by the grace of Shree Krishna the singer of Bhagwat Geeta.

Do not try to avoid participating in the performance of this ‘Yajna’ and thereby bring in unhappiness in the individual as well as in the total existence of the human civilization. There is already crisis in the civilization and we have to counteract it properly.

Every human being has his duty to perform for the total mass happiness of the living being. The performance of ‘Yajna’ is the only means to attain such end of life. It is something like pouring water in the root of the tree, whereby all the branches, leaves, and twigs of the tree are properly nourished. Or it is something like supplying foodstuffs in stomach whereby supply of energy is transmitted to all the nerves and senses namely the hands, the legs, the eyes, the ears, the tongue etc. of the body and no separate attempt is required to make for each of the above items.

Yajna (Sacrifice) Dana (Charity) and Tapa (Penances) are not to be given up at any stage of life. Even the most perfect order of human being does not give up these essential duties of humanity. The Enjoyer of the results of all the Yajnas, being the Personality of Godhead Sree Krishna Who is now in this age appeared as Sree Krishna Chaitanya Mahaprabhu, He must be satisfied by such sacrifices. He shall be donated all charities, and all sorts of penances must be undertaken for His satisfaction only.

These are Summumbonum teachings of the Bhagwat Geeta. By these practical demonstration, one can exhibit his awakening of Divine consciousness or realisation of the teachings of Bhagwat Geeta. In the absence of such practical manifestation, one is considered to be robbed of his all transcendental knowledge under the influence of the Illusory Energy (Maya) due to the demoniac attitude towards the authority of the Supreme Lord. Such men of demoniac principles are sure to undergo the threefold miseries inflicted by the physical nature.

By such one stroke of physical tricks, all the plans of the Asuras are rendered useless and we have seen this bafflement on many occasions. Let us not commit the mistake over and again repeatedly.