Prabhupāda: One who has who is learned enough, one who has got this knowledge, that "We have to work in Kṛṣṇa consciousness," and he has no more lust to enjoy this material world, one who has no more lust, kāma-saṅkalpa-varjitāḥ . . . everything what we do in this material world, we have got a determination that, "I shall enjoy the fruits of this work like this, the fruits of that work in that way." That is called kāma-saṅkalpa, determination of lust. So one who is free from such lust, kāma-saṅkalpa-varjitāḥ . . .
And how it is possible? Jñānāgni-dagdha-karmāṇam. Jñānāgni. Just like fire, fire burns everything which you put into it. Similarly, one has developed . . . one who has developed the sense, the real knowledge that, "My life's mission, the . . . is only to go back to Kṛṣṇa and become Kṛṣṇa consciousness," that is the highest type of knowledge. They're just like fire. So in that fire of highest type of knowledge, all lust is burned aside. Jñāna-agni-dagdha, tam āhuḥ paṇḍitaṁ budhāḥ. And he's a learned, he's well versed. That is the explanation of this Bhagavad-gītā.
And let us stop here. You have . . . if there is any question, you can put.
Guest (1): If you're rich . . . were you saying if you're rich, you get knowledge . . . you get knowledge easier because you're rich?
Prabhupāda: No, no, no. I said that by your pious work you get four results. By your pious work . . . because every work, we have, we are just today discussing what is real work and what are the reaction of the work and what is not, I mean to say, prescribed work. These things are we have discussed. Now, so far the pious work, which is called, in Sanskrit language, which is called puṇya-karma, we get four results, four kinds of results.
By pious work, we get very good birth. Good birth means to take one's birth in aristocratic family or in rich family. That is, materially concerned, very good birth. So by pious work, one can become a good birth, can get his birth in a good family. And he can become a rich man also. Just, just like in this world we see, somebody is working very little, but he's gaining much.
Another body is working very hard the whole day—still, he's not getting much. Why? Because due to his pious work, he is getting very easily riches. So richness is also result of pious work. And similarly, one student is becoming very quickly a scholar—another, he cannot. So this is also result of pious work. Similarly, beauty is also due to pious work. I discussed this point. And what was your point?
Guest (1): Do you get more wisdom quicker or it's more to come by if you have a lot of money?
Prabhupāda: Not necessarily. I don't say that. That is different thing. But richness is due . . .
Guest (1): I understood what you said before.
Prabhupāda: Yes. Not necessarily that because a man is very rich, therefore he has got a very good brain also. No, not necessarily. Neither good brain can produce richness. Even there is one man, he's very intelligent man, but in the field of activities, he remains a poor man.
So neither intelligence is the cause of richness, nor richness is the cause of intelligence. These are two different things. But if one is pious, then his, as reaction of his pious acts, he becomes rich, he becomes wealthy, he becomes beautiful, he becomes learned. These things are stated in the scriptures. Janmaiśvarya-śruta-śrībhiḥ (SB 1.8.26). Janma-aiśvarya, four things, janma-aiśvarya-śruta . . . janma means birth, aiśvarya means richness, and śruta means education. (sirens) Is that point clear?
Is that point clear?
(aside) Please hear. Stop! Don't talk. We are talking seriously. Don't disturb.
Is that point clear?
Guest (1): Yes. Yeah thank you.
Prabhupāda: Yes. Any other question?
Young woman: If one is really pious, why should he care about materialistic things such as beauty and wealth?
Prabhupāda: Hmm? If one is pious, why he should . . .?
Young woman: Why should he care about things like beauty and wealth?
Prabhupāda: Oh. So war is not always impious. Do you understand? Sometimes war, fighting . . . so far, so far the Vedic conception of life is concerned, there are four classes, four classes: the intelligent class, the administrator class, the mercantile class . . . not only Vedic religion; this division is all over the world. There are four classes of men.
So for administrative class of men, it is a duty to protect the weak. Sometimes law and order requires violence. Just like the government maintains military, police force, because sometimes they are required. So when government employs some police force, some military force, that does not means impious. That is required.Similarly, fighting or violence is not always impious. But a responsible person, he does not take violence unnecessarily. He considers things very nicely, and when there is no other alternative than to use violence, then he uses violence. Just like the government sometimes takes violence on the citizens. It is not the objective of the government to . . . (end)