Practically it is all bogus. But I give service because I am lusty, I am hungry, I want to satisfy my senses. Therefore I pose myself: "Oh, I will give you service. I will become prime minister, and I will give you so much service." He will canvass. But as soon as he goes to the post of prime minister, he will do nothing. You cannot see, if you want to see him. While taking votes he will come to your door, "Please give me vote." And when he is in the prime minister post, if you want to see him, "Oh, the prime minister is preoccupied. You cannot see him." So on the whole, simply sense gratification in the name of service.
Here, in the Vaikuṇṭha, the service is not like that. There is nothing to do, and still, the servants are ready, always ready. They are simply waiting for the order. So master is self-sufficient. He hasn't got to order anybody. This is the . . . (indistinct) . . . and here, just the opposite. Kāmādīnāṁ kati na katidhā pālitā durnideśāḥ (CC Madhya 22.16). So we are serving most abominably. Sometimes we do things which I should not have done. But still, because I want money, because I want to gratify my senses, I give service. Even very sinful service I give. But still, neither I am satisfied, neither the master is satisfied. This is the position. Everyone is trying to give, the politicians or any. Just I have given the example: Gandhi throughout the whole life gave service, but there were some persons who were not satisfied. It is not possible.
Therefore the sensible man should consider that, "What is the use of this service?" Just like this Vivekananda Society, their daridra-nārāyaṇa-sevā. The daridras are lying on the street, but they collect money in the name of serving the poor, and they live very comfortably—big, big belly. You see? All the sannyāsīs are eating and sleeping and doing everything, all nonsense. But they are collecting money.
They have no other source. We don't say that we are collecting money for daridra-nārāyaṇa-sevā. No. We collect money directly for serving Kṛṣṇa. We give directly, that "We have got our Kṛṣṇa. We have to serve. We have to do this. Kindly give us some contribution, and you take this book." We never say that we are going to serve the daridra-nārāyaṇa. Our Nārāyaṇa is not daridra. Daridra means poor.
Here our Nārāyaṇa is described. Our Nārāyaṇa is not . . . here it is . . . He is . . . tatrākhila-sātvatāṁ patiṁ śriyaḥ patiṁ yajña-patiṁ jagat-patim (SB 2.9.15). He is not daridra. How He can be poor? He is jagat-patiṁ. He is the master, He's the Lord. He is the proprietor of all universes, jagat-patiṁ. Śriyaḥ patiṁ. He is the husband of the goddess of fortune. So how He can be poor? Just see how they concoct word, daridra-nārāyaṇa. Simply bogus.
Here it is stated that God is śriyaḥ patim. Śriyaḥ. Śriyaḥ means all opulences—all the riches, all fame, all strength. He is the master of . . . śriyaḥ patim. Yajña-patim. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvar . . . (BG 5.29). Yajña-patim. Yajña means who accepts only sacrifices. Yajña-patim. And jagat-patim. This is the description of the Lord. How He can be poor? But they describe as daridra-nārāyaṇa.