... and sat means om tat sat, the Absolute Truth. Sannyāsa. (aside:) So stop that sound. So renouncement, simply giving up something, is not very good idea. You must have something better. Paraṁ dṛṣṭvā nivartate (BG 2.59). If you get something better, then you give up something inferior. Our Vaiṣṇava philosophy, renouncement means renouncement of sense gratification. The Māyāvāda sannyāsa means karma-tyāga, simply reading Vedānta philosophy, sāṅkhya philosophy, and everything given up. But our Vaiṣṇava philosophy is giving up the wrong thing and accepting the right thing. Side by side. Simply if I give up, it will not stay very long time. If I simply by sentiment give up, brahma satyaṁ jagan mithyā, "This world is false and Brahman is the real, reality," so there are so many sannyāsīs, we see, they give up the so-called mithyā world and come to the Brahman realization by meditation, by meditation, meditation... Then meditation means hospital and school. Because there is no Brahman, there is no reality. So after much meditation, (he) comes to the conclusion that "Now I am a sannyāsī. I must open schools, college and daridra-nārāyaṇa sevā and goat-nārāyaṇa killing." This kind of sannyāsa has no meaning. Daridra-nārāyaṇa sevā. By killing goat nārāyaṇa. Goat is not Nārāyaṇa. Simply daridras are Nārāyaṇa. If you accept one as Nārāyaṇa, why should you not accept the other as Nārāyaṇa?
So this kind of false sannyāsa is not accepted by the Vaiṣṇavas. Vaiṣṇavas, they accept sannyāsa for better activities. For better activities means dedicated life for satisfying the Supreme Lord. Mām ekaṁ śaraṇaṁ vraja. Anyone who has sacrificed his life for Kṛṣṇa, he's sannyāsa. That is stated in the Bhagavad-gītā: anāśritaḥ karma-phalaṁ kāryaṁ karma karoti yaḥ, sa sannyāsī (BG 6.1). Na niragnir na cākriyaḥ. One who has given up... A sannyāsī is not supposed to cook. Ni, niragniḥ. And na niragnir na yogī. But anāśritaḥ karma-phalam. Tyāgī means karma-phala tyāga. This is tyāga, real tyāga. Suppose you are working. You are doing some business and getting lakhs of rupees' profit. If you can give up that profit for Kṛṣṇa, that is sannyāsa. Otherwise, "I shall enjoy fully the profit and I have become a great devotee"? No. Sannyāsa means, as it is stated, anāśritaḥ karma-phalaṁ. Karma-phalaṁ. There must be some karma-phala, whatever you do. There must be some result, bad or good. So anāśritaḥ, without taking shelter of the result of activities, kāryaṁ karma karo... "It is my duty." Just like Arjuna did. Arjuna understood that Kṛṣṇa wanted the fight. He took it, kāryam, that "I, this, this, I must do. This I must do. Kṛṣṇa wants it. Because my business is to satisfy Kṛṣṇa. I cannot become nonviolent as I wanted to become falsely, 'Kṛṣṇa, I don't want to fight with my cousin-brothers, my nephews, my grandfather.' That was my sense gratification." Kṛṣṇa immediately said, "What kind of nonsense you are talking, that you won't fight, won't fight? This is not good." Kutas tvā kaśmalam idaṁ viṣame... "What kind of nonsense you are speaking? You have come to fight in the battlefield, and now you are talking that nonviolence. So don't talk all this nonsense because you are My friend, My cousin-brother. It does not look well." Anārya-juṣṭam asvargyam akīrti-karam. (BG 2.2) "These things are done by the anaryas, not by a gentleman." Anārya-juṣṭam akīrti-karam. "You, this, this will be infamous for you. Don't do like that." Then He explained to him Bhagavad-gītā. And when he understood, then he took sannyāsa. What is that sannyāsa? Kariṣye vacanaṁ tava (BG 18.73) "Yes, I'll fight." That's all.
So this is sannyāsa. Anāśritaḥ karma-phalaṁ (BG 6.1). He was first of all judging, "If I kill my cousin-brothers, my grandfather, there will be bad result. I'll go to hell." Now, later on decided, "Hell or heaven, I don't care for it." That is called anāśritaḥ. "I don't take shelter of hell or heaven. I take shelter of Kṛṣṇa." A devotee does not discriminate what is hell or what is heaven. Nārāyaṇa-parāḥ sarve na kaścana na bibhyati (SB 6.17.28). One who is Nārāyaṇa parāḥ, devotee, he doesn't care for what is hell or heaven. Svargāpavarga-narakeṣu api tulyārtha-darśinaḥ. A devotee... Just like Nārada: he goes to hell, he goes to heaven. He has got freedom to go everywhere. Tulyārtha-darśinaḥ. For him, there is no hell, there is no heaven. He's preaching Kṛṣṇa consciousness wherever he goes. That's all. He has nothing to do. Just like we went to that Savarmati jail in Ahmedabad. We were received by the jail authorities, where Gandhi was put into jail. Who was with me in that...? You were... You were also there. No. So we went to jail. There, they made very good arrangement. The prisoners, they received us, they chanted Hare Kṛṣṇa mantra. So it was a good function. So we want to, went to jail. But what we have got to do with the jail? We have no business with the jail. Similarly sometimes we are invited in a very rich man's house, governor's house. We go there. That is heaven. So we have nothing to take, either from this heaven or from that hell. We have to chant Hare Kṛṣṇa mantra anywhere. That is our business.