Yajña means Viṣṇu, the platform of satisfying Viṣṇu. This is the perfection of life. Dull, dull brain, ignorance; just like animals, they are in the tamo-guṇa, ignorance. They cannot understand anything. So gradually they are promoted to the human form of life, rajo-guṇa. Generally, human form of life, rajo-guṇa, activity for creation, we can very well see. Animals—cats, dogs, cows, asses—and a little civilized, engaged in sense gratification in a different way, very active, passion.
So these two stages of life will not help us, because our aim is to come to the point of brahma-darśanam, self-realization, ahaṁ brahmāsmi. To remain karmīs or remain animallike life, no knowledge, simply eating, sleeping, mating, that's all . . . and little advancement means the same eating, sleeping, mating, but in a polished way . . . mostly we find in the Western countries, the aim is animal propensities, but in a polished way. Suppose they live in very, very high skyscraper buildings, and the animals live in some cave, in some hole, in some nest.
So for living condition, improving the living condition, does not mean brahma-darśanam. Brahmā-darśanam is another thing. Improving the living condition, improving the eating condition, improving the sex life condition or improving the defending condition . . . just like human civilization, they're discovering so many laser weapons, atomic bomb, so many things. So it is improving the defending condition. But modern civilization is in the opinion that if they can improve their material condition of eating, sleeping, mating and defending, that is advancement of civilization.
But that is not advancement of civilization. Advancement of civilization means brahma-darśanam. That is advancement. Because so long we do not come to the platform of understanding that, "I am spirit soul; I am part and parcel of the Supreme Spirit," we are in the ignorance—in different forms. The example is given very nicely: Just like raw wood, just from the trees, you cut the trees, it is raw, it is not immediately fit for burning. But when it is little dried you can ignite fire, and, igniting fire, immediately there is no flame; there is smoke. Then, after the smoke, there is flame. And that flame is required.