So people are misled. They are thinking that by material comfort they will be happy. And practically we are seeing, this competition of material comfort . . . the capitalist and the labor class, worker class, they are fighting—strike. Actually, the propensity is that . . . that is explained in Marshall's theory of economics. We were student of economics. So in that book, Mr. Marshall explained that the family affection is the origin of economic impetus. That's a fact.
These hippies, they have no family affection. They are not married, and therefore there is no economic impetus. They can live in any way, any wretched condition of life. And one who is married, responsible man, he has got some responsibility to see that . . . provided he has got affection for the family. Otherwise, practically, so-called family life there is no affection.
So this is a fact. The family affection . . . puṁsaḥ striyā mithunī-bhāvam etat. There is a propensity of men, association with woman, mithunī-bhāvam etat. Everyone is trying to find out a man or woman. And when they unite, that attraction becomes tightly knot. Tayor mitho hṛdaya-granthim āhuḥ (SB 5.5.8). Hṛdaya-granthim. And then the economic impetus starts. Ataḥ gṛha-kṣetra-sutāpta-vittaiḥ. Gṛha, home; kṣetra, land, or the office for earning money; gṛha-kṣetra-suta, children; friends, āpta; and vitta, money—in this way one becomes entangled in the so-called economic development. Dharma-artha-kāma-mokṣa (SB 4.8.41, CC Ādi 1.90). People take to religion mostly for economic development. People go to temple, church, for economic development. "O God, give us our daily bread," in the church they pray. This is economic development.
So materially they want . . . anyway, they want to be happy materially. That is bahir-artha-māninaḥ. Materially means this body. This body is matter, and I, the person who is living within the body, I am spirit. Dehino 'smin yathā dehe. Asmin dehe, dehinaḥ (BG 2.13). There is the proprietor, we have several times explained, but people do not know this. As soon as one understands that, "I am not this body. I am different from this body," then his interest becomes different. Because he is under ignorance that, "I am this body," therefore he's acting, working for this body. And as soon as he comes to the spiritual platform, brahma-bhūtaḥ, he is no more interested in bodily comforts.