Whatever Balaji's property is there, that should be utilized for Balaji's mission.

Prabhupada had his afternoon rest and then, in a car provided by Mr. Raju, he went to the Minister's house. In his modest but elegant home, Mr. Raju had gathered a small group of government officials, including seven cabinet ministers?the Ministers for Endowments, Fisheries, Social Welfare, Public Works, Minor Irrigation, Rehabilitation, and Revenue. They greeted Srila Prabhupada warmly and offered him a seat in a comfortable armchair draped with a clean sheet, while they sat in rows before him. Standing at Prabhupada's side, Mr. Raju introduced Srila Prabhupada to his colleagues. Speaking rapidly and animatedly in Telegu, he told them it was essential for people to understand and comprehend the basics aspects of human civilization, which he equated with morality, truthfulness, honesty and pursuit of the self. He said that the Indian government should provide the remote and antiquated temples with financial support and thus bring about a renovation and rejuvenation of religious life and the Vedas. He told his fellow ministers that God's grace could be had by the simple chanting of prayers without the need for elaborate rituals. He said that they should take pride in their Indian culture and religion since so many countries are now taking so much time and effort to learn about Hinduism and its practices. Throughout his speech he emphasized that the country could only prosper when its people worked hard with morality and honesty. He then invited Prabhupada to speak. In twenty minutes Prabhupada sought to give his receptive audience a comprehensive summary of the purpose of human life, and what they could do, as leaders of society, to help the citizens attain it. His statements reflected the depth and profundity of his realizations on the nature and goal of the human species. He began by saying that the progress of human life should be systematized according to sastra, just as the workings of government are regulated by certain rules. "Sas-dhatu means to rule. From sas-dhatu, sastra [long 'a'] and sastra [short 'a']. If you do not act according to the sastra then there is sastra. Sastra means weapon, government. If you violate the rules of the government then there is police department, there is military department which will force you to accept the government regulation. And from the same sas-dhatu is sishya, one who voluntarily accepts the discipline." He said that by following the regulation of sastra, then one attains the aim of life, param gatim. He described how the soul evolves through different species until it attains the human form, which is meant for further advancement. "Actually the aim should be to go back home, back to Godhead. ... If we properly utilize it, then we can make further progress. And if we do not, if we keep ourself as animals, then we'll degrade." He outlined their role in that success or failure: "Government or king means to guide the citizens how to make progress of life. That is the duty of the government. Formerly all the kings were responsible for the progress of the citizens progress of life. The same principle should be applied. That is the statement of sastra. ... If we do not care for the sastra, whimsically manufacture our own ways of life, na siddhim sa avapnoti, it will never be successful; na sukham?there will be no happiness, na param gatim." He said that everything must be done as yajna, sacrifice for Vishnu. If that is followed, then there is no sinful reaction; if it is not followed, one has to be responsible for the sins committed. He gave the example of a military man who kills the enemy on the order of the government and is rewarded with a medal; yet the same man is punishable if he kills according to his own whim. "We are requesting therefore everywhere?not only in India, all over the world?that people act according to the order of the Supreme Personality of Godhead. Gradually they are accepting the principle." Directing his comments specifically to this province of Andhra Pradesh, he said, "You are very great devotees of Balaji. Balaji is Krishna, Bala Krishna. So I wish that the government may be conducted under the guide of Balaji, Lord Krishna. That is my request. And the codes and the orders and the rules and regulations, they're all stated in the Bhagavad-gita. ... It's a great culture. So karma, ordinary fruitive activities should be carried on for yajnarthe, for the satisfaction of Balaji, or Krishna. Not otherwise. What is gathered as contribution, it should be utilized for yajna. Because the money is given for yajna, not for other purposes." Stressing that everything should be seen as the property of the Lord, he explained that the varnasrama arrangement of society was to facilitate this principle of yajna. He stated that the Krishna consciousness movement is an educational movement meant to teach people how to voluntarily return the property of the Lord to the Lord, and that that is yajna. Bringing his short but potent speech to a close, he emphasized local government responsibility to utilize the vast wealth of Balaji for the proper purpose. "People are suffering for want of God consciousness. So everything should be spent for spreading God consciousness all over the world. At least, people are contributing to Balaji, so whatever Balaji's property is there, that should be utilized for Balaji's mission. The Balaji's mission is stated in the Bhagavad-gita: ya idam paramam guhyam mad-bhakteshv abhidhasyati/ na ca tasman manushyeshu kascin me priya-krittamah. This idam guhyam, this confidential knowledge of Bhagavad-gita, should be spread all over the world. People are suffering. And that is the mission of Sri Caitanya Mahaprabhu. "So it will be glory of India if we preach the message of Krishna, Bhagavad-gita. They're accepting. And I wish that the Balaji's estate, Balaji's money, should be spent for spreading Krishna consciousness, not for any other purpose. That is my request." His talk was well received. All the ministers seemed pleased and there was a request for questions. Prabhupada obliged, giving an elaborate answer to an inquiry about varnasrama, in which he said that out of the four social divisions, the brahmanas class must especially be maintained. "The brain department must be there. Without brain ... Suppose a madman, he has got his hands and legs, but it is useless because the brain is lost. So brain must be there." All the divisions should exist, he said, and there should be an educational institute to teach people the duties and qualities of their respective roles. "In this way, as there is necessity of engineer, as there is necessity of medical man, as there is necessity of so many other departmental chiefs, similarly, a department of brahmana, a department of kshatriya?that education must be given. "But in this age, because nobody is interested, so everyone is sudra. Kalau sudra-sambhavah. Paricaryatmakam karma sudra-karma svabhava-jam. Everyone, all over the world, they are being educated to seek after some good service. Paricarya: he must have a good master. He cannot act independently. Therefore in the sastra it is said that everyone is anxious to get a good job?therefore, kalau sudra-sambhavah, in this age almost everyone is sudra. So if sudras are there only, if there is no brahmana, no kshatriya, no vaisyas, that society will not prosper very much." As a final point he added that it is a person's qualities and actions, rather than their birth, which decide the division of society they belong to. "Brahmanas especially require education, Vedic literature. Pathana-pathana-yajana-yajana-dana-pratigrahah. Kshatriya also requires education. Others, they may not require education, only practical training. These things should be introduced. Then human society will be perfect. Not by birth, but by quality, by education, by training. But that is possible." Mr. Raju wanted to know if Srila Prabhupada has something specific in mind for such a training institute and Prabhupada smiled. "Yes. Yes. I have got so many ideas." The Ministers had all listened respectfully and, it appeared, with genuine interest. At the end when Prabhupada rose to leave, many of them came forward and offered their obeisances by squatting down and touching their heads to Prabhupada's feet. They all seemed pious and receptive to our movement, and it looks hopeful that something positive may come of it. Prabhupada was very pleased and after being escorted to the waiting car by a small group of chanting devotees, he returned to the temple. He took a short rest as soon as he got back.