The material consciousness means to enjoy sex life and drink and have sufficient money. These three items, they have got sufficient, immense. There are . . . so far material comforts, oh, there is no conception in India how they are materially comfortable. Their roads, their cars, their machines . . . you cannot imagine how American roads are there. There are freeways. In America, there are freeways: without any stoppage you can run your car in seventy mile speed, and four cars going up and four cars going down. And road just like velvet. You see? (laughter) (laughs) Our roads . . . so there is no comparison of their materially advancement.
So I always . . . when I run in some freeways . . . these boys run our cars. And you'll be very pleased that in each and every temple we have got at least four cars, nice. Especially one car for me and two cars for carrying them for saṅkīrtana movement. Very good arrangement. That better than any temple in India. If you go sometimes . . . I request you to go. But one condition: that you have to become Life Member. (laughter)
But if you go, will be very much pleased in our temples. And this Dr. Rao . . . perhaps you know, he is a professor in your Gorakhpur University. He was a research scholar, atomic research scholar. His wife is sitting here. So he's still . . . (indistinct) . . . So he was very much captivated with the temple worship, and there he became my disciple.
So our temple is very nice. Just like this temple, you see practically how they are managing. Here, of course, we have no facility. But in other temples we have got very nicely decorated. There is chandelier and . . . if you see, we have got pictures. It is very nice. So this movement is increasing, and our branches are increasing, practically, every month one branch. And these boys are doing very enthusiastically.
So why not spread this movement in India? It is India's culture. Why Indians are lacking? That is my . . . I have brought them to show you example. This is a genuine movement, Kṛṣṇa. People are harassed, "Where is God?" Kṛṣṇa, here is God. Why don't you take Kṛṣṇa? Kṛṣṇas tu bhagavān svayam (SB 1.3.28). And Kṛṣṇa's order is there in the Bhagavad-gītā: man-manā bhava mad-bhakto mad-yājī mām . . . (BG 18.65). Why you are misusing this Bhagavad-gītā? You take it very seriously, and let there be a successful world movement, Kṛṣṇa consciousness movement. And people will be happy. Actually, that is the peace formula.
- bhoktāraṁ yajña-tapasāṁ
- sarva-loka-maheśvaram
- suhṛdaṁ sarva-bhūtānāṁ
- jñātvā māṁ śāntim ṛcchati
- (BG 5.29)
Śānti means to understand Kṛṣṇa, or God, as the supreme enjoyer. Here, in the material world, everyone wants to be enjoyer. That is not possible. Not everyone is enjoyer; everyone is servant. But his misconception is that, "I am enjoyer." That is called māyā, illusion. He's not enjoyer. He's servant.
So Kṛṣṇa therefore says in the Bhagavad-gītā, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). Sarva-dharmān, we have created some dharma. Some dharma is for lording it over the material nature. Karmīs. The karmīs are trying to lord it over the material nature, all resources. Working hard, day and night, how to lord it over the material world. This is one dharma.
Another dharma, when the karmī's frustrated, because he cannot enjoy . . . because he is not enjoyer. Artificially, he is trying to enjoy. Then, when he's frustrated, then he says, brahma satyaṁ jagan mithyā: "The brahma is satya, and this world is false." Then he becomes a sannyāsī, a renouncer. But he cannot live in that renouncement platform. And then he again comes back to this material world and engages himself in some philanthropic work: "Let us open hospital. Let us open schools and college . . ."
If the brahma satyaṁ jagan mithyā . . . if the world is mithyā, false, why you are again, a sannyāsī, you are coming again back to this platform? That means he's not satisfied in so-called brahma satyam. Practically, he has no realization of Brahman. Therefore he comes back again. And that is, I mean to say, indicated in the Śrīmad-Bhāgavatam, that ye 'nye 'ravindākṣa vimukta-māninaḥ (SB 10.2.32).
Persons who are thinking that, "I have become liberated. I have become Nārāyaṇa. I have become God. I have become Brahman . . ." Brahman, everyone is Brahman. That's a fact. But there is another, Param Brahman. Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12)—Kṛṣṇa.