So the real purpose is that whatever you do, yat karoṣi; whatever you eat, yat aśnāsi; whatever you sacrifice, yad juhoṣi; whatever . . . yad dadāsi, whatever you give in charity . . . because these things are ordinary activities. Kṛṣṇa says, kuruṣva tad mad-arpanam: "You give Me that. If you are eating, the food must be given to Me first. If you are working, the resultant profit should be given to Me. Or even loss, that will also given to Me." Yat karoṣi yad aśnāsi yaj juhoṣi (BG 9.27): "And whatever sacrificing," dadāsi yat, "whatever you give in charity, so give it to Me." This is sannyāsa.
There is no, I mean to say, prohibition to act in any way. Just like Arjuna. Arjuna, he was a warrior, fighter, but he fought for Kṛṣṇa; therefore he is a sannyāsī. Although he appears to be a householder, fighting for his own interest, but he was declining to fight for his own interest. When Kṛṣṇa convinced him that, "This fighting is arranged by Me, Kṛṣṇa, and I want this fighting," then Arjuna fought. He understood that, "It is to be fought for Kṛṣṇa, not for my self interest." And because he fought for Kṛṣṇa, he is a sannyāsī.
So this is the technique of Kṛṣṇa consciousness, and anyone who is ready to act for Kṛṣṇa, not for his personal sake, he is a sannyāsī. So actually anyone in this institution, they are all acting for Kṛṣṇa, but this sannyāsa order is accepted in pursuance of the great ācāryas, as we have already explained, great ācāryas. So for preaching work, especially in India, preachers are generally sannyāsī. And I know that even in Buddha philosophy, a Buddhist, a person following Buddhist religion, he has to take sannyāsa at least for some time. Is it not? Any Buddhist here?