760503 - Morning Walk - Fiji
Prabhupāda: Never mind he's very nicely dressed. But because he is not surrendered soul to Kṛṣṇa, he is a miscreant. That's all. Beware of him.
Puṣṭa Kṛṣṇa: Can anyone be said to be innocent in this world?
Prabhupāda: There are three classes: one devotee, one innocent and one envious. So we have nothing to do with the envious. With devotee, we shall make friendship, and to the innocent, we shall preach.
Puṣṭa Kṛṣṇa: But the innocent souls, they're not surrendered to Kṛṣṇa?
Prabhupāda: He'll surrender. You teach him. Because he's innocent, he does not know. But you preach, he will become. That is our duty.
Puṣṭa Kṛṣṇa: So persons who we preach to and give the message of Kṛṣṇa consciousness to . . .
Prabhupāda: Then let . . . if anyone hears very attentively, that means he's innocent. He should be given attention. And one who says, "Why Kṛṣṇa Bhagavān? Ramakrishna Bhagavān." Oh, that's rascal, immediately. Take him, rascal. That's all. Finished. Created God. Huh? This Ramakrishna Mission has created God. God cannot be created. God is God always. This is anthropomorphism. Is it not?
Puṣṭa Kṛṣṇa: Right. Yes.
Gurukṛpā: These people that say that they are God, they should be taken to court and thrown in jail for misrepresentation.
Prabhupāda: No, that is by . . . there are some. But first of all, if somebody creates God, then he should be challenged, that "Where is your . . . what is your definition of God? If you were created God, corroborate with the definition. Then we accept." This is very logical. We can ask anybody, "What is your definition of God? What do you mean by God?" Then he has to explain. This is the point.
Gurukṛpā: Śrīla Prabhupāda, once you told a man, "What is your definition of God?" And he could not answer. And you answered him that "God means the Supreme Being." And you said, "You are saying you are God, but you don't even know the definition of God. So how you are God?"
Prabhupāda: Yes. If you do not know what is God, how can you say that "Here is God"? You cannot say. (break) One who is after God, he'll accept our philosophy. But the . . . those who are rogues, who want to banish God or kill God, they'll not accept. So we have to avoid such persons.
Puṣṭa Kṛṣṇa: Persons who are too much sinful . . .
Prabhupāda: Huh? Yes.
Puṣṭa Kṛṣṇa: . . . they can't give up their sinful activities even after hearing about Kṛṣṇa, are they in the envious class or the innocent class?
Prabhupāda: They're envious. Sinful means that is the cause of their becoming envious. (break) . . . law. Religion means the order of God. Simple definition. Dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). Just like law, we keep to the right or left, order of the government. One who obeys this law, he's good citizen. One who disobeys, he's rascal. Similarly, dharma means the order of God. So one who obeys the order of God, he is really religious. One who does not, he's rogue, duṣkṛtina. This is simple. (break) . . . Christian. Now, what is the order of God? The Ten Commandments. If one abides by the Ten Commandments, he's really Christian. Take Buddhism. If he abides by the order of Lord Buddha, then he's right. Take Muhammadans even. So it may be one is Muhammadan, one is Christian, or one is Buddhist, one is Hindu, but if he abides by the order of God, then he's religious. Otherwise bogus. We are concerned Vedic religion. Our conclusion is that to approach Lord Viṣṇu. Oṁ tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ (Ṛg Veda 1.22.20). This is Vedic, Ṛg-mantra. Or Kṛṣṇa says, sarva-dharmān parityajya (BG 18.66). If one abides by this, then he's religious, or really religious. If he does not obey, then where is the religion? There is no religion. The instruction is here. One has to understand the philosophy from Bhagavad-gītā rightly and appreciate himself and preach. This is wanted.
Puṣṭa Kṛṣṇa: Sometimes we hear that, from different religions, one should have faith in God. One should have faith in God.
Prabhupāda: Unless one has faith, how he'll surrender?
Puṣṭa Kṛṣṇa: But we see that persons, they speak of having faith without actually following the instruction of God.
Prabhupāda: That means he's rascal. What is the meaning of faith? If you don't surrender, where is the meaning of faith? He's a rascal. When the surrender comes? When I have got full faith—"Oh, Kṛṣṇa is God. He's saying surrender. All right, let me surrender"—that is faith. "Yes, I have faith, but I don't surrender," what is this nonsense?
Gurukṛpā: "But we have weaknesses. Temptation is very strong."
Prabhupāda: That is another. You strongly pray to Kṛṣṇa. Mām eva ye prapadyante māyām etāṁ taranti te (BG 7.4). Then it will be possible. And if you have got less faith, then it will . . . you'll have to suffer. You'll have to suffer.
Upendra: We sometimes see that those who have faith in their religious process, but because in their . . .
Prabhupāda: But that is not faith; that is rascaldom. If you have faith, you must abide by the religious process. If you don't follow, that means you have no faith.
Upendra: But sometimes we meet a rare soul who does follow, but because there's no mention of Kṛṣṇa in his scripture . . .
Prabhupāda: No, it is not the question of Kṛṣṇa religion. If he believes in God and the God's word is religion, so he must follow the God's law. It doesn't matter. Kṛṣṇa is another name of God. But God is the same—one—either you call Kṛṣṇa or Govinda or this or that. Nāmnām akāri bahudhā nija-sarva-śaktiḥ (Śikṣāṣṭaka 2). First of all, one must be faithful to God. That you may call God or Allah, it doesn't matter. But you must know what is God and what is faith to God, what is definition of God, what do you mean by "understand God." These things are required.
Puṣṭa Kṛṣṇa: So that must become the practice of . . .
Prabhupāda: Practice is no question. We have to talk with science. Practice . . . you have practiced something which is against religion. That should not be taken.
Puṣṭa Kṛṣṇa: It's become the fashion of world . . .
Prabhupāda: Fashion? Your fashion, kick on the face! No fashion. (devotees laugh) It is a science. It is not the question of fashion, a false faith, belief. These are all rascals. Science is science. "Two plus two equal to four." That's all. There is no question of "I have no faith in this. I say 'five.' " That will not be accepted. Two plus two equal to four. It is neither five nor three. If that truth is there, then there is faith. "God is this, and sometimes God is this"—that is no understanding of God. You must have clear understanding of God.
Puṣṭa Kṛṣṇa: What is the quality of a person who is actually faithful?
Prabhupāda: He'll accept immediately Bhagavad-gītā if he's really follower of God. Because there is nothing extraordinary in the Bhagavad-gītā. It is the words actually for God to speak. You may call "Kṛṣṇa" or otherwise, but . . . just like sarva-dharmān parityajya mām ekam (BG 18.66). This can be said by God only. Otherwise who can say that "You give up everything; surrender unto Me"? It can be said by God only. Either you talk of Hindu or Muslim, but ask one that "If God says, 'You surrender unto . . .' will you refuse?" Let him become Muslim or Christian. So nobody can refuse the order of God. That is faithfulness.
Gurukṛpā: Śrīla Prabhupāda, why are there so many pseudo religions, then?
Prabhupāda: There is no religion. This is the only religion.
Gurukṛpā: Then why do they mingle at all? Why do they even get involved?
Prabhupāda: Therefore we say that one who has no faith in God, he's a rascal, miscreant.
Gurukṛpā: But they pretend.
Prabhupāda: Pretend? Kick them! Why you should accept pretension? Then you are a fool also. You say "pretend," and still, you have to talk about them. That means you are also faithless. Why should you talk about the pretension? Pretension is pretension. That is faithlessness. Sometimes they pretend honest, but he's a thief. What is this philosophy? Thief is thief. That's all. (break) . . . following higher . . . (indistinct) . . . that is Bhagavad-gītā. The words which is spoken in the Bhagavad-gītā, that can be spoken only by God. Nobody else can speak like that. Who can say? Who has the right to say that "You surrender unto Me"? Nobody has right. Only God can say. That is God. (break)
Puṣṭa Kṛṣṇa: Enviousness is caused by sense gratification.
Puṣṭa Kṛṣṇa: Enviousness is caused by sense gratification.
Puṣṭa Kṛṣṇa: And in the Fifteenth Chapter of the Seventh Canto, in one verse you mention that enviousness can be given up if one gives up the tendency to sense gratification.
Puṣṭa Kṛṣṇa: So we see sometimes that the Māyāvādīs, they have perhaps given up the affairs of this world, but still, they remain envious, inimical towards Kṛṣṇa.
Puṣṭa Kṛṣṇa: So, how . . .
Prabhupāda: What he has given up? (laughter) What he has given up? You say he has given up; what he has given up? "I have given up everything, but I remain proprietor." What is this, given up? There is not . . . no "given up." The contradiction's there. One who has given up, what he has given up? He has not given up his personality. Then what he has given up? In Bengali it says that rasamba sataya chaibe tyāga,(?) that "In the room, whatever is there, it is yours. But I lock it, I keep the key." (laughter) (Bengali with guest) "I have given up." What you have given up? You have kept the keys. So we have to accept that he's given up? This is another foolishness. (break) So the first question will be, "You rascal, what you have got in your possession that you are giving up? If you have something, then you can give up. What you have got, first of all tell me. You haven't got anything. Even this body is not yours. As soon as God will kick you, you have to go out. Then what is yours? You say 'I have given up.' What you can give up? Nothing is yours." That is rascaldom: "I have given up everything; I kept the key." From here, for a few days we are walking. And while going, if I say, "Now this land I give you," where your land? Where you possess this land? This is like that. What you can give up? What is yours? You have nothing. This is nonsense: "I have given up." First of all, prove what you have got. If you haven't got anything, then what is to give up? This is all nonsense. Īśāvāsyam idam sarvam (ISO 1). Everything God's property. So there is no question of giving up, because everything belongs . . . I also belong to God. My body, my mind, everything is given by God. Where you get this mind? Where you get this body? It is explained in the Bhagavad-gītā: bhūmir āpaḥ analaḥ vāyuḥ khaṁ mano buddhir eva, prakṛtir me aṣṭadhā (BG 7.4). He claims, "It is My property. What you have got? And you are also My part and parcel. So why you are . . .?" This is all nonsense, that "I give up." What you can give up? You cannot give up; you cannot enjoy. That is your position. If you enjoy, you are a thief. And if you say: "I have given up," you are a false. Therefore sarva-dharmān parityajya (BG 18.66). Somebody is thinking, "I am giving up, and now I've taken laṅgoṭa, I have become sannyāsī." And whose laṅgoṭa it is? You have got still the laṅgoṭa.
Puṣṭa Kṛṣṇa: The . . .? The . . .?
Prabhupāda: Laṅgoṭa means the loincloth. So what is it you have given up? And you cannot give up your body. This is made, this kṣitir ap-tejo-marud-vyoma, these five elements, they're also Kṛṣṇa's. You have got mind. Oh, that belongs to Kṛṣṇa. What you have got that you'll give up? You have stolen everything. You don't accept the real proprietor, and you are thinking, "I am the proprietor." That is your fault. That is miscreant. Stena eva sa ucyate (BG 3.12), it is said there. Read Bhagavad-gītā carefully, that everyone is a thief. Stena eva sa ucyate. All thiefs, rogues, rascals. That is the substance. If one does not accept God, the Supreme, and does not surrender, he is miscreant, mūḍha. Mūḍha. He does not know what does he possess, and he's thinking, "I am giving up." What you are giving up? You do not possess anything. A mūḍha, falsely thinking that "I am giving up." What you have got? Nobody can give up; nobody can enjoy. This is real knowledge. Jīvera 'svarūpa' haya nitya-kṛṣṇa-dāsa (CC Madhya 20.108): "I am servant of Kṛṣṇa. Everything possessed by Kṛṣṇa. So I'll simply try to offer Kṛṣṇa whatever is there for His . . ." Just like naukara, servant, in a house, he's trying to satisfy the master. But the things does not belong to him. The things belongs to the master. But if he serves very nicely, master becomes pleased, "Oh, he is very faithful servant. Perfect." Faithful means he knows that "Everything belongs to master, and everything should be utilized for master's pleasure, not for my pleasure." Then he's a thief. He's a bad servant.
Gurukṛpā: Śrīla Prabhupāda, what about these people that perform so-called bhakti-yoga but their aim is to merge?
Prabhupāda: Hmm? That is not bhakti-yoga. That is not bhakti-yoga. Who says that is bhakti-yoga?
Gurukṛpā: I said "so-called" bhakti-yoga.
Prabhupāda: That, that is not . . . cheating. That is another cheating. (Hindi) There is the same example: "Now I am serving the master. Just as soon as the master will be somewhere, I'll take everything." That kind of servant. Master serving the . . . servant serving the master, but the intention is that "As soon as master is away, I'll take everything." (laughter) "I'll become Nārāyaṇa. Let me serve now Nārāyaṇa, and as soon as there is the opportunity, I shall become Nārāyaṇa." They are thieves, rogues, these duṣkṛtino mūḍhāḥ narādhamāḥ. Very faithful servant. He's planning how to usurp everything belonging to the master, and saying, "I am very faithful servant." Caitanya Mahāprabhu is teaching, mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi (CC Antya 20.29, Śikṣāṣṭaka 4). "Life after life, let Me serve You." That's all. Never willing to become master. That is Māyāvāda. (break) . . . don't want even salvation. Therefore He says, janmani janmani, "life after life." (break)
Puṣṭa Kṛṣṇa: . . . go back to Godhead can be sense gratification?
Prabhupāda: Yes, that is also a contaminated desire. Otherwise why Caitanya Mahāprabhu will say mama janmani, to go? Kṛṣṇa says, yad gatvā na nivartante tad dhāma paramam (BG 15.6). If one goes to Vaikuṇṭha he does not come. But Caitanya Mahāprabhu also says He does not desire that. He is . . . "Let Me remain perpetually here, but be engaged in Your service." That is real, pure devotee. He doesn't want even promotion. That is also mentioned now: dīyamānaṁ na gṛhṇanti (SB 3.29.13). Dīyamānam, even Kṛṣṇa says, "Come immediately to Vaikuṇṭha," "Sir, that is for . . ." Just like Prahlāda Mahārāja. Prahlāda Mahārāja was offered, "Whatever you like, you take." "Sir, do not make me a bāniyā." (break) But if anyone wants in exchange of service, then he's not a devotee, he's a bāniyā.
Gurukṛpā: Is that a merchant?
Prabhupāda: Huh? Merchant, yes.
- na dhanaṁ na janaṁ na sundarīṁ
- kavitāṁ vā jagadīśa kāmaye
- mama janmani janmanīśvare
- bhavatād bhaktir ahaitukī tvayi
- (CC Antya 20.29, Śikṣāṣṭaka 4)
This is prayer. No exchange. Bhaktivinoda Ṭhākura: kīṭa-janma hau jathā tuwā dās. "If You want that I shall continue, yes, that's all right." That is full surrender. And on condition, "Sir, You'll take me to Vaikuṇṭha; therefore I'm surrendered," that is conditioned. That is bāniyā.
Gurukṛpā: So actually back to home, back to Godhead, means just back to devotional service.
Prabhupāda: Yes. Because a devotee is always in Vaikuṇṭha. Sa guṇān samatītyaitān brahma-bhūyāya kalpate (BG 14.26). He is already in Vaikuṇṭha. Why he shall for that, Vaikuṇṭha? He's not in this material world. Muktiḥ mukulitāñjali sevate 'smān (Kṛṣṇa-karṇāmṛta 107). This is called mukti. "The mukti? Why shall I ask for mukti? Mukti is standing on my door: 'What shall I do, sir?' So why shall I ask for mukti?" (break) Anyābhilāṣitā-śūnyam. First make all desires zero. That is the beginning of bhakti.
- ānukūlyena kṛṣṇānu-
- śīlanaṁ bhaktir uttamā
- (Bhakti-rasāmṛta-sindhu 1.1.11)
Why should you desire anything?
Gurukṛpā: Then they say, "Why you desire to serve Kṛṣṇa?"
Prabhupāda: Huh? That is not desire. It is a natural. That is natural. Obedience to Kṛṣṇa, that is my natural business. Servant's business is always ready: "What can I do, sir?" This is not desire. This is natural position. He's not desiring anything. He's simply ready, "What can I do?" Ānukūlyena kṛṣṇānuśīlanam (CC Madhya 19.167). That is. He's not desiring anything. Desire means when I want something for my satisfaction, that is desire. (break) . . . mukha-padma-vākya, cittete koriyā aikya. He's simply expecting what spiritual master will order. Citta. Āra nā koriho . . . he has no other desire. That is desirelessness. (break) Desireless means a wooden stone. It has no mind, how it can de . . . but every living entity has got mind, so this is desirelessness, that "I'll wait for the order of my master and immediately execute." That is desirelessness. (break) . . .stop functioning, then what is the meaning of guru-mukha-padma-vākya, cittete koriyā aikya? That means awaiting the order from the mouth of guru. Āra nā koriho mane. He has no other desires. That is to be understood. (break) Nirvāṇa. Nirvāṇa means that you give up all material desires. Not that "But he did not say anything more than that." Because it was meant for the fourth-class men, so he did not say. He simply asked that you finish this material desire.
Puṣṭa Kṛṣṇa: Is that not misleading?
Prabhupāda: It is not misleading. It is truth, but the truth as much as you can understand. It is not misleading, because Lord Buddha knew that "This rascal will not understand more than this." So he did not say further knowledge.
Gurukṛpā: Śrīla Prabhupāda, so some of our men, when we sell our books, sometimes we have to say things in order to get them to take the book. So that's actually not misleading.
Prabhupāda: Yes. No, that is not misleading. Let him take, some way or other. (break) Why do you think was done by Lord Buddha? Because the atheist class, they did not believe in God: "There is no God." So Buddha said, "Yes, there is no God. You are right. But what I say, you accept." "Yes, sir." But he's God. Keśava dhṛta-buddha-śarīra jaya jagadīśa hare (Daśāvatāra Stotra 7). We know that Lord Buddha is Kṛṣṇa. But he says, "No, no, there is . . . no, there is no God. Yes, you are right. But what I say, you accept." "Yes, sir, we shall do that."
Puṣṭa Kṛṣṇa: Buddha's name is also considered hari-nāma?
Puṣṭa Kṛṣṇa: Buddha's name is also considered hari-nāma?
Prabhupāda: What is that?
Puṣṭa Kṛṣṇa: Holy name? If one chants . . .
Prabhupāda: Ah, yes. He is mentioned in the Bhāgavata.
Gurukṛpā: Śrīla Prabhupāda, what does the word "buddha" mean?
Prabhupāda: Buddha means "one who knows; in perfect awareness." That is buddha. Buddha. In Bhagavad-gītā this word is there, budha. From buddha, budh-dhātu. (break) . . . see the Sanskrit word, bodhave. Budhā bhāva-samanvitāḥ (BG 10.8).
Puṣṭa Kṛṣṇa: Śrīla Prabhupāda, you mentioned two different types of servitors. One is seeking to steal the property of the master as soon as the master is gone, and the other is sitting waiting . . .
Prabhupāda: He's thief; he's not servant. He's a thief. He has taken service as a matter of means, that "If I remain as a servant, I'll get the opportunity of stealing." So he's not a servant; he's a thief. Stena eva sa ucyate (BG 3.12). (break) . . . becoming a thief, if you have got some desire, you ask, "Kṛṣṇa, I am very poor. Please give me some money." That you can do. That is mentioned in the Bhagavad-gītā. Ārto jijñāsur arthārthī jñānī ca bharatarṣabha (BG 7.16). Ārtaḥ, one who is distressed, he's praying. That is beginning. But when he's advanced . . . Just like Dhruva Mahārāja. He'll say, svāmin kṛtārtho 'smi varam . . . "Now I'm satisfied. I don't want anything." That is perfect stage. But even one goes to God and prays for something, he's called pious, because he has approached God. And because he has approached God and he's asking God, there is some transaction, in this way, by association of God, he'll be purified. One day he will say, svāmin kṛtārtho 'smi varaṁ na yāce (CC Madhya 22.42): "Now, I am fully satisfied. I don't want anything. I don't trouble You. Let me serve You." (break) Why the devotee will ask from God? Kṛṣṇa says, yoga-kṣemaṁ vahāmy aham, teṣāṁ nityābhiyuktānām (BG 9.22). He says the responsibility, "I shall supply everything, whatever you want." So why the devotee will ask? If the child knows, "My father is there, my mother is . . ." why he shall ask? The father will take care whatever he wants. It is unfaithful, that "God cannot supply my necessities. I'll have to ask Him." He knows everything. Why shall I ask Him? That is pure knowledge. (break)
Puṣṭa Kṛṣṇa: . . . isn't circumstance there for someone who's endeavoring very hard for material necessities?
Puṣṭa Kṛṣṇa: Someone who is endeavoring very hard for material necessities, is his position the same—faithless?
Prabhupāda: I do not follow.
Puṣṭa Kṛṣṇa: One who is going to . . .
Prabhupāda: Everyone is working hard for material benefit. So why someone? Everyone. Who is not working for material necessities? Āhāra-nidrā-bhaya-maithunaṁ ca saman . . . (Hitopadeśa 25). If the cats, dogs, human being— everybody is working very hard.
Puṣṭa Kṛṣṇa: Say, for example, one who is engaged simply in preaching.
Puṣṭa Kṛṣṇa: One who is engaged simply in preaching.
Prabhupāda: He's serving Kṛṣṇa. He's not material necessities.
Puṣṭa Kṛṣṇa: So Kṛṣṇa is supplying all facility at least to maintain body and soul together.
Prabhupāda: Yes, yes. I went to your country without any money. Now Kṛṣṇa has given. I went with forty rupees; now I have forty crores. Who has done this business? So if you serve Kṛṣṇa, so Kṛṣṇa will supply everything, whatever you need, require. He doesn't require to ask for it.
Puṣṭa Kṛṣṇa: The question then is, is a devotee required to work very hard for material necessities?
Prabhupāda: Yes. He has to work sincerely to serve Kṛṣṇa. Then everything is there.
Puṣṭa Kṛṣṇa: Even he doesn't consider material necessity?
Prabhupāda: Where is material necessity? Even for the cats and dogs, there is no material necessities. It is all supplied by Kṛṣṇa. It is simply māyā that "I am in material necessities." There are eight million lower species of life. Who is doing business for his . . .? We, simply civilized men, we are doing this. Otherwise Kṛṣṇa is supplying everyone. Eko yo bahūnāṁ vidadhāti kāmān (Kaṭha Upaniṣad 2.2.13). He supplies everything. Even the ant within the hole of your room, are you giving any food?
Puṣṭa Kṛṣṇa: No.
Prabhupāda: Then how he's living? And the elephant in the forest of Africa. Who is going to give them food? How they're living? From the elephant to the ant, He's providing, and He cannot provide you. This is all mistaken idea. You haven't got to ask. Everything is there. Because in the . . . (break) . . . accustomed to sense gratification life after life, we are habituated to ask. That is a habit. "Habit is the second nature." Actually, we don't require. These dogs, they are not asking, going to the church for asking, "God, give us our daily bread." Where he is getting bread? (break) Dogs are enjoying, but they are not asking bread from God. And where they are getting? (bird chirping in background) (break) . . . how he's chirping so nicely. But he has no anxiety. He knows that "I'll get my food anywhere. That's all right." The bird has got the sense, confidence: "Yes, I'll get." And that's a fact.
Gurukṛpā: They're living day to day.
Gurukṛpā: They are living day to day.
Prabhupāda: Yes, that is a fact. God has given everyone; you'll get your food. Therefore śāstra says, tasyaiva hetoḥ prayateta kovido na labhyate yad bhramatām . . . (SB 1.5.18). "Don't try for anything else. Simply try how to become Kṛṣṇa conscious." That is your only business. Other things will come. If you're destined to get something, you'll get it. Tal labhyate duḥkhavad anyataḥ sukham. Just like nobody asks for distress. How it comes? You are destined to get it. Similarly, whatever happiness you are destined to . . . you'll get it. Why you are busy about distress and happiness? You simply try to become Kṛṣṇa conscious.
Prabhupāda: Now? No.
Puṣṭa Kṛṣṇa: We can walk to the end. We got here at 6:15. (break)
Prabhupāda: He's giving to the human form of life, who can understand. So if we miss this opportunity, that is our misfortune. Last instruction of Bhagavad-gītā: sarva-guhyatamam (BG 18.64), man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65). He never says that "Try for economic development." (laughs) Man-manā bhava mad-bhakto mad-yājī mām . . . it is the most confidential knowledge. (break) . . .Purī was chanting in a solitary place, and Kṛṣṇa came to supply him milk. Why? His determination was that "If somebody gives me voluntarily, I shall eat. Otherwise, I am not going to ask anybody." But he is being supplied.
Gurukṛpā: Sanātana Gosvāmī also?
Prabhupāda: Yes. But for a renounced order of life, the order is you must beg, bhikṣām. Not much. If I can subsist by taking one cāpāṭi, I'll simply ask for one cāpāṭi, not for two cāpāṭis. That is śāstra. If you can without any cāpāṭi, that is very good. But you can ask as much as you require. Not to eat sumptuously and sleep twenty-four hours. No.
Devotee: And what about householders?
Prabhupāda: Householder can eat the whole world and sleep. (laughter) Because he is householder, he has got the concession. Everyone should do that. Householders are unable, that is their incapability. "Because I am householder, I have got the facility to have sex as many times and eat as much . . ." That is not householder. That is gṛhamedhī. There are two words: gṛhamedhī and gṛhastha. Gṛhastha is different from gṛhamedhī. Gṛhastha āśrama. Although he's householder, it is āśrama, only for advancing in Kṛṣṇa consciousness. That is gṛhastha. But gṛhamedhī cannot do that. (break) Gṛha. Ācchā. Man has got the potency. Otherwise why they are offering to Kṛṣṇa? Everyone has got the potency. We have to utilize it. (aside:) Hare Kṛṣṇa. You understand English?
Indian: Yes, Gurujī.
Prabhupāda: Oh, thank you very much. (break) . . . Bhagavad-gītā. Dharmāviruddho kāmo 'smi (BG 7.11), "Sex life which is not against religious principle, I am that." Not that sex life, as soon as you like, sex. That is not gṛhastha. That is gṛhamedhī. Dharma-aviruddha. Dharmāviruddho means simply for begetting nice child you can have . . . not for enjoyment. Putrārthe kriyate bhāryā. This is Vedic principle. Putraḥ-piṇḍa-prayojanam. A bhāryā, wife, is accepted only for having son, not for any other purpose. Putraḥ-piṇḍa-prayojanam. This is material side, but still, it is religious. First education is brahmacārī, how to train him to avoid sex life. And still if he's not able, then he is allowed to become a gṛhastha, a little concession. Otherwise, the whole Vedic civilization is: how to avoid sex life. Brahmacārī—no sex life. Vānaprastha—no sex life. Sannyāsī—no sex life. Only gṛhastha, under control. That is gṛhastha. Gṛhastha does not mean one who is doing everything whimsically on account of getting this concession. He's not gṛhastha; he's gṛhamedhī. Apaśyatām ātma-tattvaṁ gṛheṣu gṛha-medhinām (SB 2.1.2). Śrotavyādīni rājendra nṛṇāṁ santi sahasraśaḥ, apaśyatām ātma-tattvam . . . gṛhamedhī means he does not know what is spiritual life. That is gṛhamedhī. And gṛhastha means he knows what is spiritual life, and he lives on that status. That is gṛhastha. Gṛhamedhī's definition is . . . everything is there in the śāstra. Apaśyatām ātma-tattvam. They do not know what is the aim of life. It is like something . . . something like cats and dogs. They do not know. Apaśyatām ātma-tattvam (SB 2.1.2). (break) So you'll speak to him?
Prabhupāda: (to Indian) You know English, you can read books.
Prabhupāda: Very good idea. (break) . . . Kṛṣṇa, and everything will be all right. Caitanya Mahāprabhu has blessed, ihā haite sarva-siddhi haibe tomāra: "Every perfection you'll get by chanting." That is His blessing.
Indian: (Hindi) (break)
Prabhupāda: That's nice. Hare Kṛṣṇa.
Devotee: You've got any . . . (indistinct) . . .?
Indian (2): (indistinct) . . . he works in town council.
Prabhupāda: Oh, he's South Indian.
Indian (2): South Indian.
Prabhupāda: They are not beggar. But Kṛṣṇa has assured, yoga-kṣemaṁ vahām . . . (BG 9.22). Why they should go to beg? That this is only a process to approach them. If you approach any gentleman as beggar, he'll give you, at least in India. Not . . . Just to enlighten, give them education. (break) He's thinking, "This is life." And the sannyāsī's duty is: "No, not this is life. You are in darkness, mūḍha." That is sannyāsī's business: to enlighten. (break) . . .everything, and only for understanding future, they'll be left on the hand of the nature. Is that very good proposal? Hmm? No. There must be.
Indian man: But they have process. They earn wealth. That's all. And no future for the child, they don't . . .
Prabhupāda: Because they have no education. The guru's duty is to give them education; the sannyāsī's duty is to give . . . they do not give. They say, "Yes, you are all right. Give me some money." That's all. That they go: "I am avatāra, I am this, I am that," that's all. And he is . . . he return . . . (indistinct) . . . to darkness. That's all. (break) (end).