Just like we take a sugarcane and we chew it, take out all the extra juice. I throw it in the street, and again somebody comes and chewing it. What is there? Already all the juice that contained, I have taken it.
So this material life experience—chasing after woman and drinking and sense gratification and so many things, spending like anything—we have seen it, but we have not experienced any actual happiness. Still, I am trying to induce my son, my dependent, into that way.
The foolish people do not think that "I have already experimented all these things. What benefit, what happiness, I have got?" This is called punaḥ punaś car . . . repeatedly chewing the chewed. Repeatedly. This is going on. Nobody thinks that, "I have already experimented all these things. What benefit I have got? What happiness I have got? I am frustrated in my life. So why shall I induce my son? If I at all love my son, why shall I induce my son into that? Let him experiment this, Kṛṣṇa consciousness." No. Because adānta-gobhir viśatāṁ tamisram.
Just like there is a very nice story. A monkey . . . monkey, they are very busy. Do you know? But their business is to simply destroy. You will find monkey always busy, very active. So in the village there was a carpenter who was bifurcating one big beam by saw. So at the end of his work, half of the beam was cut into two, so he put one block between the two pieces and he went away. And then one monkey came, and he pulled out the block, and his tail was captured in that, between the two, and it was cut. So he went to his society, and he said that "This is the fashion. This is the fashion." Laṅguli-hīna śṛgala. He advertised, "To cut one's tail, this is the latest fashion."
Similarly, I saw one cinema in my childhood, a similar story. One Mr. Maxlin or something like that, he played that. He was sitting in a park, and some naughty boy nailed his tail, that tail coat, when ball dancing. So when he got up, that half part of that tail was taken away. So when he was dancing in the ball, everyone is looking to his back side: "What is this? His tail is cut." So he saw in the mirror that "My tail is cut." So he began to dance more nicely, and everyone asking, "What is . . .?" "Oh, this is the latest fashion." "This is the latest fashion." So everyone began to cut his tail. You see? (chuckles)
So this is . . . life is going on. "I have become befooled, so I don't want that my son will be intelligent. Let him become befooled. Let him become befooled." This is called punaḥ punaś carvita-carvaṇānām (SB 7.5.30), repeatedly chewing the chewed. Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā. But from the Bhagavad-gītā we understand that our ultimate goal of life is to reach Kṛṣṇa, or the Supreme Lord. Gatiḥ. And bhartā. Bhartā means maintainer. Maintainer. He is maintaining everyone. That's a fact.
There are 8,400,000's of species of life, and, out of which, human society, human beings, are a very small number, say, about 200,000 species of life. Balance eight hundred , two hundred thousand species of life, they are animal and aquatics, birds, beasts, uncivilized men, so many species of life. They have no economic problem. They have no economic problem. There is no question of starvation. They are eating, they are sleeping, they are having their mating, opposite sex, and they are defending also in their own way. So they have no problem. Only the civilized men, they have got problem. Only that small number of civilized men, so-called civilized men, they have got.
They do not believe that God protects everyone. By advancement of civilization they have learned this art, to refuse God. They want to make their economic problem solved by themselves. God is giving them sufficient grain, sufficient fruit, sufficient vegetable, sufficient milk. No, they want to make solution of their problems by killing other poor animals. But they do not believe in God. They do not believe in God that, "I am killing poor animals. They are also sons of God as much I am . . . as we are sons of God. God is maintaining that poor animal. God is maintaining me. Why should I encroach upon others' life?" You see? They have no such sense, because they don't believe in God. They have no such faith. This is going on.