These fools, they do not take the suffering into consideration. They are making plans for more suffering. This is foolish civilization. They cannot . . . The so-called scientists, they are talking in jugglery of words, advancement. And as we were discussing this morning, any intelligent can ask, "So what you have solved? What kind of solution you have made of this problem of birth, death, old age and disease? Have you solved this problem?" That they will not say yes. "Yes, we are trying after millions of years it may be possible." That is also . . . "It may be that we shall live forever." They say like that. Now, who is going to live for millions of years to see, to confirm your proposal? Everyone will be finished within fifty, sixty years. You will be . . . You rascal, you also will be finished. And who is going to see your resultant action?
So this is going on. Therefore it is the duty of the intelligent person to show the way of living.
- saktāḥ karmaṇy avidvāṁso
- yathā kurvanti bhārata
- kuryād vidvāṁs tathāsaktaś
- cikīrṣur loka-saṅgraham
- (BG 3.25)
Just like we are, taken to Kṛṣṇa consciousness, the plowing or producing foodstuff, because our business is that we can go anywhere, ask or begging a half cāpāṭi or one-fourth cāpāṭi. In four or five houses we can collect. Especially in India still, they will be glad. If a sannyāsī goes to a householder house and asks, "Give me something, a little bit of cāpāṭi," they will immediately . . . So there is no need of making a big plan of agricultural activities. We have no need, but still, we have to do that. That is, it is said, kuryāt: "He must do it." Kuryāt, this word is used that "You must." I can say that "What is the necessity of my big agricultural program? I can go anywhere, ask a little cāpāṭi." No, we have to do it. Why? Kuryād vidvāṁs tathā asaktah. A learned person, they'll do that, but asakta, no attachment. The karmīs, they do . . . Even nonsense things, they are very much attached to it. But one who is vidvān, he shall do exactly like that, but the difference is no asakti, no attachment.