In the Vedic literature you will find that God has expanded Himself into many, just like the father expands himself into many children. The children is nothing but expansions of the body of the father. Similarly we, all living entities, spiritual parts or living souls, we are also expansion of the supreme spirit. Now, the reason is, why the supreme spirit soul expanded Himself into so many? What is the purpose? We have to understand. Now, you can take the example. What is the purpose of father's expanding himself into children? A father takes the responsibility of maintaining the children. Why? Why he takes such, I mean, a grave responsibility, a family man? That "why" is answered—just to have happy and enjoyable life. That's all.
Similarly, God has expanded into so many living entities because He wants enjoyment. He wants enjoyment. Because you will find in the Vedic literature that the nature of God is sac-cid-ānanda-vigraha (Bs 5.1). Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12):
"By nature He is enjoying." So we must understand that that God has expanded Himself into so many living entities just for His enjoyment. Now, we are meant for . . . just like father is a men . . . yes, sons, children are meant for satisfying the father, similarly this is a commonsense affair, that we living entities, we are meant for satisfying the Supreme. That satisfaction of the Supreme can be done by performance of yajña. That is the beginning.So here it is prescribed that yajñārthāt karmaṇaḥ anyatra (BG 3.9). That is . . . we have discussed. Yajña-śiṣṭāśinaḥ santo mucyante sarva-kilbiṣaiḥ (BG 3.13).
If we perform sacrifice for the satisfaction of the Supreme, then the result will be that we shall be free from all reaction of our sinful life. And if we do not do that, bhuñjate te tv aghaṁ pāpā ye pacanty ātma-kāraṇāt. Ātma-kāraṇāt means simply for his own sense gratification.
Now, that yajña, I have several times before you I have explained. That Aśnāti. Aśnāti means one who eats. So our yajña begins from the eating, because eating is the first item of the necessity of our life. Eating, sleeping, fearing and mating. Now, eating is essential. So here in the Bhagavad-gītā openly speaks that just control your eating process in the yajña. Just begin your karma-yoga from the eating formula. Then, gradually, other things will develop.
Because our senses . . . there are so many senses. We have got the eyes, the ear, the nose, the tongue, the hand, the leg and so many. We have got ten, ten senses, sensory organs, and working organs. So these organs there are. Out of all the organs, the tongue is the most uncontrollable organ. Tongue. When we eat . . . perhaps those devotees who eat with us, we chant this, that śarīra abidyā-jāl joḍendriya tāhe kāl.
"This body is the encagement of our nescience, of our ignorance. And in that body the senses are our greatest enemies. Out of that, the tongue is the most powerful enemy." Tā'ra madhye jihwā ati lobhamoy sudurmati. Lobhamoy sudurmati. Because tongue is always hankering after palatable things, and it is making me bound up in so many reactions of my life. That is the secret.
Therefore, in the Bhagavad-gītā, in the beginning, the karma-yoga begins with the tongue. Yajña-śiṣṭāśinaḥ santaḥ. We have to eat. Now, we have to control the tongue first. How we can control the tongue? By offering sacrifice. By offering, we have to take foodstuff for maintaining our body. Now, if we offer the foodstuff, preparing to the Lord, that is called yajña.
Yajña is not very difficult thing. You are preparing foodstuff for eating at your home. You have simply to prepare that foodstuff in a nice way, so that you can offer to Kṛṣṇa. That's all. Your process of eating or your process of securing ingredients for eating, or your cooking, nothing is stopped. Only, only thing is required that instead of cooking for yourself for the satisfaction of your tongue, you please cook it for satisfaction of Kṛṣṇa and take the prasādam afterwards.
Now, take for example the other day we had some feasting. We cooked it nicely and offered Kṛṣṇa, and then you took. What was the difficulty there? Was there any difficulty? So many gentlemen you are present here who partook of that prasādam. How nicely it was prepared, and how we enjoyed. So is yajña a very difficult thing? So it is not at all difficult. Simply we have to adopt the principles. That's all.
And if we adopt that principle . . . here it is clearly said that yajña-śiṣṭāśinaḥ santaḥ. Santa means these things are arranged by pious men and devotees of the Lord. Ordinary men, they don't care: "What is this nonsense yajña? Let us go to the hotel and take to our palatable things." You see? That is another thing. But those who are serious about solving the problems of life, let them take to this yajña principle. Is it very difficult? Not at all. It is rather pleasurable.