Our Kṛṣṇa consciousness movement is teaching this pravṛtti-mārga, nivṛtti-mārga, both. "You do not do this" and "You do this." "Do this" means rise early in the morning, maṅgala-āratrika. Of course, we must sleep, but not sleep like cats and dogs or animals. Simply sleeping means waste of time. The more you reduce sleeping, then you become perfect. Nidrāhāra-vihārakādi-vijitau. All the Gosvāmīs in Vṛndāvana, they conquered over these things. What is this? Nidrā, sleeping; āhāra, eating and vihāra, and sense pleasure. This is called sannyāsa life, reducing sleeping, reducing eating. This is pravṛtti-mārga. We think, "If I can eat voraciously like an elephant, then my life is successful." No. That is not success life. If you can do without any food, that is success. That is success. This is called nivṛtti-mārga. But that is not practical; therefore if we promise that we shall not eat anything which is not offered to Kṛṣṇa, that is tapasya. If you don't go to the restaurant and eat anything nonsense, that is pravṛtti-marga. But if you want to stop that restaurant-going, then you take Kṛṣṇa prasādam, kṛṣṇa borā dayā moy kori bāre jihvā joy sva-prasāda-anna dilo bhāi. Kṛṣṇa is ready, so many nice, palatable dishes. You take, and stop this restaurant-going. This is Kṛṣṇa's . . . (indistinct) . . . patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati (BG 9.26). Kṛṣṇa does not say: "Bring something from the restaurant" or this or that. He says, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati: anything, little leaf, little flower, little water. Kṛṣṇa is not hungry, but Kṛṣṇa is so kind that He has come to you, so that you can touch Him, you can dress Him, you can decorate Him, you can offer Him, you can live with Him as servant, as friend, as son, as lover. In so many ways, Kṛṣṇa is giving you chance.
So in the kaniṣṭha-adhikārī, in the beginning . . . it is not that kaniṣṭha, beginning . . . if anyone immediately becomes so advanced, it is not advancement—it is foolishness. Just like somebody, they declare that, "Kṛṣṇa is everywhere. Why should we go to the temple?" Then if Kṛṣṇa is everywhere, He is not in the temple? Huh? What is this argument? If Kṛṣṇa is everywhere, He is also in the temple. But in the temple I worship directly, and what is the utility? That Kṛṣṇa is everywhere. I am not so advanced that I can see everywhere Kṛṣṇa. Who can see Kṛṣṇa everywhere? That is very advanced stage. Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti (Bs. 5.38). If you become so advanced that you cannot live without Kṛṣṇa for a moment, then Kṛṣṇa is everywhere. Where is that . . . (aside) Don't. Where is that training? Where is that advancement? Even if I try to meditate, I meditate upon my wife, upon my children, upon my business. This is not the stage of seeing Kṛṣṇa everywhere. That requires training. That requires advanced knowledge, prema. Kṛṣṇa is so kind, ye yathā māṁ prapadyante (BG 4.11). If a devotee cannot live for a moment without seeing Kṛṣṇa, He is visible everywhere. Not for the neophyte devotee. So there are different stages.
So this is not fact that Kṛṣṇa is within your mind, therefore you should not go to the temple, you have become so advanced. No. Better go to the temple and see Kṛṣṇa. Kṛṣṇa is not different. Arcye śilā-dhīr guru-darse viṣṇu śilā-dhīr guruṣu nara-mati. Do not consider that "Here is a stone, Kṛṣṇa." Kṛṣṇa is everything. Stone is also Kṛṣṇa; simply you have to be qualified how to talk with stone Kṛṣṇa. That is your qualification. You have to qualify yourself. Otherwise Kṛṣṇa is stone, Kṛṣṇa is water, Kṛṣṇa is sky, is everything. So this is the philosophy. Kṛṣṇa says, bhūmir āpo' nalo vāyuḥ khaṁ buddhir mano eva ca (BG 7.4): "I am everything." That's a fact. So why do you say there is stone Kṛṣṇa? Kṛṣṇa is everything. If you have got that eyes to see, you can see Kṛṣṇa everywhere and everything.
So this is the beginning. Therefore you require pravṛtti-nivṛtti to understand how you should think, how you should live, how you should eat, how you should sleep. This training is required. Why it is required? Because to get out of this material bondage, where the birth, death, old age and disease is compulsory. If you want to avoid this, because you are eternal, na hanyate hanyamāne śarīre (BG 2.20), why don't you think that "If I am eternal, why am I accepting birth, death, old age and disease?" This is intelligence. Athāto brahma jijñāsā. This is Vedānta-sūtra. Now we should enquire how we can get out of this material entanglement.
So my Guru Mahārāja, in the paramparā system. Kṛṣṇa comes also, that yadā yadā hi dharmasya glānir bhavati bhārata (BG 4.7). This is dharmasya glānir. One does not know what is his duty, aim of life—everyone. Ninety-nine point nine . . . this is dharmasya glanīr, dharmasya glānir. Tadātmānam sṛjāmy aham: to teach the rascal people to understand what is his duty, what is his aim of life. So not only Kṛṣṇa comes, but His representatives also come. Kṛṣṇa is so kind, He leaves book, He leaves His representative, He comes Himself. In so many ways He is trying to give us the benefit. But we are foolish persons, asura. We do not take the advantage, and continually suffer, mūḍhā janmani janmani (BG 16.20), birth after birth we suffer.
So this Kṛṣṇa consciousness movement is so beneficial that He wants to benefit the whole human society how to stop this process of repetition of birth, death, old age and disease. So my Guru Mahārāja also came for this purpose, and we are also trying to follow his footstep, and we are teaching our disciple to do the same thing. Evaṁ paramparā prāptam imaṁ rājarṣayo vidhuḥ (BG 4.2). So this is not a new movement, or some invented "ism". It is old, at least four, five thousand years. What Kṛṣṇa spoke, the other followers also spoke the same thing, and we are also speaking the same thing. It is up to you to take advantage of it or not.