Prabhupāda: Dṛg-āsavam. Dṛg-āsavam. Āsavam means intoxication. Intoxication. Just like one, when one is intoxicate, his eyes are . . . this thing, in . . . Bengali it is called dumabhi. Not a staring, but very mildly smiling. Dṛg-āsavam. Bhṛtya-prasādābhimukhaṁ dṛg-āsavam. Abhimukham: "Glancing over the devotees very mildly, softly." Prasanna-hāsa: smiling so nicely that immediately you can understand that the master is pleased. Prasanna-hāsa.
So there is no question of displeasure. That is Vaikuṇṭha. There is no discrepancy of the service. Just opposite. Here there is just different thing: the master is not satisfied, and the servant is also not satisfied. Servant, you go on paying him more and more, he'll . . . "Oh, it is insufficient. Give me more. I will strike. I will not come. I will not work." This is the position of this material world. Everyone is giving service.
And apart from master and servant, even in family the man is giving service throughout his whole life, up to the old age. And ask anybody, any member of the family, "You are satisfied?" "No." Just see. Frustration. Gandhi, he gave service to the country to the best capacity, and people appreciated. He was called Mahātmā, so on, so on. But he was killed. He was killed. So here, you go on rendering service to your society, country, family or anyone, you cannot satisfy them. It is not possible. They'll never. Because the place is like that, insufficiency.
So this service . . . here in this material world, service means neither master or servant. Service means to the senses. That's all. We are servant of our senses. We give service to the master . . . not to the master. I give service to the money—he pays me—not to the master. I have no love for the master. Here anyone goes to the office or goes to service, he does not . . . he has no business to give service to a certain man, but because he will pay, that means he gives to the . . . service to the money. And why he gives service to the money? Because it is required for my sense gratification. Therefore ultimately I give service to my senses. The so-called service to the society, friendship, love, country, nation—all bogus. I do service to my senses, sense gratification. That's all.
Therefore, here service means service to my sensuous kāma, lust. Kāmādīnām, kāma. First of all I am lusty; therefore anyone who is not . . . who does not require money, he does not go to give service. So because I am lusty—I require some money to fulfill my lusty desires—I go to serve. So therefore kāmādīnāṁ kati na katidhā (CC Madhya 22.16). And I give service to a man. If he proposes that "I will give you $5,000. You go and kill that man," oh, I will do immediately. I will go, because I want money. As it happened. Even the president is killed. Why the president is killed? You can hire anyone and kill anyone, especially in Western countries. So I want money, so even something which I should not have done, if it is ordered, "You do this. I will give you this money," I will do, because I want money. Without money I cannot satisfy my senses.
So this is our position. Kāmādīnāṁ kati na katidhā. And even . . . just like this man who killed President Kennedy, he was also killed. So although he accepted to kill President, which he should not have done, but still, the man who paid him or engaged him, he was not satisfied. He also killed him. This is the position. Even if you do something abominable, still, the man for whom you are doing, he will not be satisfied. He can kill you. This is going on. This is the sense of service here in this world. Try to understand.
Practically it is all bogus. But I give service because I am lusty, I am hungry, I want to satisfy my senses. Therefore I pose myself: "Oh, I will give you service. I will become prime minister, and I will give you so much service." He will canvass. But as soon as he goes to the post of prime minister, he will do nothing. You cannot see, if you want to see him. While taking votes he will come to your door, "Please give me vote." And when he is in the prime minister post, if you want to see him, "Oh, the prime minister is preoccupied. You cannot see him." So on the whole, simply sense gratification in the name of service.
Here, in the Vaikuṇṭha, the service is not like that. There is nothing to do, and still, the servants are ready, always ready. They are simply waiting for the order. So master is self-sufficient. He hasn't got to order anybody. This is the . . . (indistinct) . . . and here, just the opposite. Kāmādīnāṁ kati na katidhā pālitā durnideśāḥ (CC Madhya 22.16). So we are serving most abominably. Sometimes we do things which I should not have done. But still, because I want money, because I want to gratify my senses, I give service. Even very sinful service I give. But still, neither I am satisfied, neither the master is satisfied. This is the position. Everyone is trying to give, the politicians or any. Just I have given the example: Gandhi throughout the whole life gave service, but there were some persons who were not satisfied. It is not possible.
Therefore the sensible man should consider that, "What is the use of this service?" Just like this Vivekananda Society, their daridra-nārāyaṇa-sevā. The daridras are lying on the street, but they collect money in the name of serving the poor, and they live very comfortably—big, big belly. You see? All the sannyāsīs are eating and sleeping and doing everything, all nonsense. But they are collecting money.
They have no other source. We don't say that we are collecting money for daridra-nārāyaṇa-sevā. No. We collect money directly for serving Kṛṣṇa. We give directly, that "We have got our Kṛṣṇa. We have to serve. We have to do this. Kindly give us some contribution, and you take this book." We never say that we are going to serve the daridra-nārāyaṇa. Our Nārāyaṇa is not daridra. Daridra means poor.
Here our Nārāyaṇa is described. Our Nārāyaṇa is not . . . here it is . . . He is . . . tatrākhila-sātvatāṁ patiṁ śriyaḥ patiṁ yajña-patiṁ jagat-patim (SB 2.9.15). He is not daridra. How He can be poor? He is jagat-patiṁ. He is the master, He's the Lord. He is the proprietor of all universes, jagat-patiṁ. Śriyaḥ patiṁ. He is the husband of the goddess of fortune. So how He can be poor? Just see how they concoct word, daridra-nārāyaṇa. Simply bogus.
Here it is stated that God is śriyaḥ patim. Śriyaḥ. Śriyaḥ means all opulences—all the riches, all fame, all strength. He is the master of . . . śriyaḥ patim. Yajña-patim. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvar . . . (BG 5.29). Yajña-patim. Yajña means who accepts only sacrifices. Yajña-patim. And jagat-patim. This is the description of the Lord. How He can be poor? But they describe as daridra-nārāyaṇa. Wherefrom this word was concocted?
So this is going on. Very, what is called, awkward position in this material world. In the name of service, so many nonsense things are going on. In the name of worshiping God, so many nonsense things are going on. Therefore, the conclusion should be kāmādīnāṁ kati na katidhā pālitā durnideśās teṣāṁ karuṇā mayi jātā. In the material world you can go on serving throughout the whole life; you will never be satisfied. Na trapā. Neither they will say: "Oh, you have given sufficient service. Now we don't require. Stop." No. "Go on. Go on. Go on. Go on." Na trapā nopaśāntiḥ.