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Just like the Jains, they do not ride on car, but if by going in a car I can go and preach, very swiftly, and come back again, why shall I give up this car? So our philosophy is not like that

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"Just like the Jains, they do not ride on car, but if by going in a car I can go and preach very swiftly, and come back again, why shall I give up this car" |"So our philosophy is not like that"

Conversations and Morning Walks

1973 Conversations and Morning Walks

It is giving me facility to preach my Kṛṣṇa consciousness movement, why shall I give it up, "It is mithyā"? Just like the Jains, they do not ride on car, but if by going in a car I can go and preach very swiftly, and come back again, why shall I give up this car? So our philosophy is not like that.

we see everything has got Kṛṣṇa connection. Therefore we utilize it for Kṛṣṇa. Just like you're talking about Kṛṣṇa, it is being recorded. So it is useful for Kṛṣṇa's service. Why shall I give it up? Because the aeroplane is there, therefore my preaching has been easier. In every year I am wandering all over the world twice, thrice. Because if you use aeroplane. So why shall I give it up? It is giving me facility to preach my Kṛṣṇa consciousness movement, why shall I give it up, "It is mithyā"? Just like the Jains, they do not ride on car, but if by going in a car I can go and preach very swiftly, and come back again, why shall I give up this car?

So our philosophy is not like that. Nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate. It is yukta-vairāgya. We have no attachment for all these things. We are sitting in this palatial building, that's all right. But you can talk these things underneath a tree. But if I sit down underneath a tree, nobody will come to me. (laughter) Just see. So why shall I do that? This is our philosophy.

anāsaktasya viṣayān
yathārham upayuñjataḥ
nirbandhaḥ kṛṣṇa-sambandhe
yuktaṁ vairāgyam ucyate
(Bhakti-rasāmṛta-sindhu 1.2.255)

Yukta-vairāgya. After all, you have to practice vairāgya. Not under attachment. But in connection with Kṛṣṇa nonattachment is required. Otherwise this nonattachment will not stay. Just like this, now you are talking of mithyā, how do they consider mithyā. Because this artificial nonattachment will not stay. Therefore, they say it is mithyā, but they are accepting it, under a different name—"Now let us start this school, now let us start this hospital . . ." They're coming to the mithyā platform under some disguise of philanthropy activities. If it is mithyā, why you are starting a school?