Our present position is that we are not happy. We are always full of anxieties. That is our present position. Now here, just the opposite word is used, that yayā ātmā suprasīdati. If you want to actually, if you want actually to make yourself jolly, full of happiness, then you should search out your occupation in such a way that it will lead you to the devotional service of the Supreme Lord. Sa vai puṁsāṁ paro dharmaḥ. Para means the highest, or the transcendent.
We are engaged in some . . . in some sort of activities. Nobody is free from activities. Even a ant, an ant, it is also engaged in activities. And the elephant. Ant is the most, I mean to . . . according to our vision, the ant is very small and the elephant is very big. But everyone, beginning from the ant up to the elephant, so far our experience is concerned . . . there are other big animals also. We have not seen, but we can see from the description of the scriptures that there are fishes in the ocean which is called timiṅgala.
So timiṅgala . . . you, perhaps you know that fish which is called in Sanskrit timi matsya, or whale fish, very big, sometime hundred feet long. So there are other fishes which is a timiṅgala, that fish swallows up this fish, this hundred-feet-long. Now just imagine what must be the length of that fish's body. You see? So in God's creation there are so many wonderful things. We have not seen all.
But everyone is engaged in some sort of occupation for livelihood. Nobody is silent. Nobody is silent. According to his nature, modes of nature, and position, everyone is busy. Now, the Bhāgavata says that sa vai puṁsāṁ paro dharmaḥ. Everyone busy, but when one is busy in such a work that leads to devotional service of the Lord, that busy-ness, that occupation, is the supermost. That occupation is the supermost. Sa vai puṁsaṁ paro dharmaḥ. Para means supermost. And that sort of occupation should be without any cause.
Everything is done, everything is done, so far our duties are concerned—there is a cause. I do this because I want this. So there is a cause and effect. But this sort of busy-ness, this sort of occupation which leads you to the devotional service of the Lord, it has no cause. Ahaituki. It has no cause. Why it has no cause? Just like a lover, or, say, lover, beloved, set aside. Just like mother. A mother loves her child. There is no cause. She does not know, "Why I am loving?" Automatically. Automatically, she loves.
Similarly, we have got our relationship with the Supreme Consciousness. We are consciousness. That is accepted. Now, there is supreme consciousness also. Just let us have some estimation what is that supreme consciousness. Now, supreme consciousness . . . consciousness is described in the Bhagavad-gītā, yena sarvam idaṁ tatam (BG 2.17).
The consciousness is distributed throughout your whole body. That we can make an experiment. But this consciousness is not, I mean to . . . spread over all the cosmic manifestation. That is also a fact. My consciousness is spread over my body. Your consciousness is spread over your body. I do not know what you are thinking now, and you do not know what I am thinking. Therefore my consciousness, individual; your consciousness, individual. But there is the Supersoul, who knows what you are thinking and what I am thinking, what he is thinking, everyone thinking. That is superconsciousness.
So superconsciousness and individual consciousness. So our relationship, the superconsciousness and the individual consciousness, is eternal. Eternal. They cannot be, I mean to say, separated. Therefore my position is . . . just like there is superior one and the inferior one. Inferior one is subordinate to the superior one, and inferior one is to act according to the superior one.
Just like it is taught here that Kṛṣṇa is the superconsciousness; He's trying to convince Arjuna that "You act according to My direction, because you are individual consciousness, subordinate to Me, and I am superconsciousness." And in the last phase of Bhagavad-gītā, you'll see that He summarized, Lord Kṛṣṇa summarized, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66):
"You just surrender unto Me." This is the sum and substance of everything. So therefore the conclusion is that the individual consciousness should surrender to the Supreme Consciousness and act accordingly. That is the position of standing on the conscious plane. That is the position of conscious plane. And Bhagavad . . . Śrīmad-Bhāgavata also says that sa vai puṁsāṁ paro dharmaḥ (SB 1.2.6).
The activities, the occupation, the business, that which leads us to that consciousness, that consciousness, that "I am subordinate to the Supreme Consciousness," and let me act according to the Supreme Consciousness, without any cause, ahaituki, without . . .
"Why I shall act?" There is no such question. It is automatic. Automatic. Just like a little son and the mother. The little son is automatically subordinate to the mother. Whatever the mother says, the child acts. The mother (child) is completely dependent. Similarly, as soon as we make our consciousness completely engaged in the service of the Supreme Consciousness, that is our liberated position. That is our liberated position. And in that liberated position, whatever we do, there is no reaction. That is transcendental position.So what Śrī Kṛṣṇa says here? That karma-jam. Karma-jam that, "Every, your any work which you are performing, that is creating some reaction for future enjoyment or suffering. But if you act intelligently, in collaboration with the Supreme Consciousness, then you'll be free from this bondage of birth, death, old age and diseases and, in your next life . . . this is a training period. This life will be a training period, and as soon as you are fully trained up, then the next result will be that after giving up this body you come to My kingdom."