The Viṣṇu Purāṇa says that, "Just like fire is situated in one place and distributes its heat and light and illumination from that place, similarly, whatever we are experiencing in this manifested world, they are different energies of the Brahman, parasya brahmaṇaḥ." Parasya parabrahmaṇaḥ, that means Śrī Kṛṣṇa. Śrī Kṛṣṇa is the Parambrahman.
So whole process is, sacrifice means that we have to reach to that point. The whole process of sacrifice, either by yoga system or by jñāna system or by observing the rules and regulation of the social system, everything is meant for reaching to that point. What is that? Bahūnāṁ janmanām ante jñānavān mām (BG 7.19): to surrender unto the Supreme Personality of Godhead.
So we, if we are intelligent enough, then we should consider that, "If I have to do this job after many, many births—I am getting myself to very much experience—and Lord Kṛṣṇa says that this is the last point of knowledge, why not accept it immediately? Why not accept immediately? If I have to come to Kṛṣṇa at the last stage of mature knowledge and I surrender unto Him, then why should I wait for many births? Why should I wait for many birth? Let me surrender unto me (Him)."
Just yesterday night one of our friend inquired that, "How long it takes time to have complete Kṛṣṇa consciousness?" So I replied that the Kṛṣṇa consciousness can take place in a second, and it may not take in thousands of years. Because the point is here that after all, we have to come to this point, that surrender unto Kṛṣṇa, vāsudevaḥ sarvam iti (BG 7.19)—Vāsudeva means Kṛṣṇa—"Kṛṣṇa is everything, and therefore I surrender unto Him." Sa mahātmā sudurlabhaḥ. That person, a great soul, is very rare to be found.
Therefore why not become that great soul immediately by surrender unto Kṛṣṇa? This is the point. By sacrifice. Sacrifice means we have to come to that point. Now, if that is the point to be achieved at the end, now why not become immediately jñānavān and surrender unto Kṛṣṇa? That is my suggestion.
- prāṇa-karmāṇi cāpare
- juhvati jñāna-dīpite
- (BG 4.27)
Ātma-saṁyama. There are different kinds of penances. That is called ātma-saṁyama. The yogic principle is also another sort of ātma-saṁyama.
- dravya-yajñās tapo-yajñā
- yoga-yajñās tathāpare
- svādhyāya-jñāna-yajñāś ca
- yatayaḥ saṁśita-vratāḥ
- (BG 4.28)
There are dravyamaya-yajñas. Dravyamaya-yajñas means giving in charity. That is called dravyamaya-yajña. Jñānamaya-yajña means to engage oneself into the studies of the Vedas very critically, nicely. That is called jñānamaya-yajña. And those who are controlling the senses, that is called yogamaya-yajña.
So there are different kinds of yajña, and according to different types of yajña, there are different types of yogī also. Each one of them is called yogī. So according to the type of yajña, there are different kinds of yogīs. Just like we are. We are trying in the process of transcendental loving service, so we are bhakta-yogī. We are called yogī in the devotional service.