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This verse indicates that because the living entity has associated with a certain quality of nature, nature is making him dance according to that quality, and thus one is thinking, “I am this” or “I am that.” This information provided in Bhagavad-gītā is the basic principle of understanding, and it will give one freedom.

The most essential education is that which enables one to become free from the bodily concept of life, but unfortunately scientists, philosophers, politicians, and other so-called leaders are misleading people so that they become more attached to the body. It is the human life that offers the opportunity to become Kṛṣṇa conscious, but these rascals are stopping that opportunity by alluring people to bodily designations, and therefore they are the greatest enemies of human civilization.

One attains a human body after evolving through 8,400,000 life forms, from aquatics to plants, and then to trees, insects, birds, beasts, and so on. Now, people do not know what is the next step in evolution, but that is explained in Bhagavad-gītā (9.25). Yānti deva-vratā devān. As the next step in evolution, one may, if one desires, go to a higher planetary system. Although every night people see so many planets and stars, they do not know what these higher planetary systems are. But from the śāstra, the Vedic literature, we can understand that on these higher planetary systems, material comforts are available that are many, many times greater than those on this planet. On this planet we may live for at most one hundred years, but on the higher planetary systems one can live for a lifetime we cannot even calculate. For example, the lifetime of Brahmā, who lives on the highest planet, is stated in Bhagavad-gītā (8.17): sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ. We cannot calculate even twelve hours of Brahmā with our mathematical figures, but even Brahmā has to die. Even though one may have a long duration of life, no one can live permanently in this material world. Nonetheless, if one prepares oneself one may go to the higher planetary systems, or similarly one may go to the Pitṛlokas. There one may meet one’s forefathers, if they have been eligible to go there. Similarly, if one desires, one may also remain here on earth. Or yānti mad-yājino ’pi mām: if one becomes a devotee of Kṛṣṇa, one can go to Him.

One may go to hell, one may go to heaven, or one may go back home, back to Godhead, as one likes. Therefore an intelligent person should think, “If I have to prepare for my next life, why not prepare to go back home, back to Godhead?” One’s present body will be finished, and then one will have to accept another body. What kind of body one will accept is stated in Bhagavad-gītā (14.18). Ūrdhvaṁ gacchanti sattva-sthāḥ: those who are in the mode of goodness, avoiding the four principles of sinful life, will live their next life on a higher planetary system. Even if one does not become a pure devotee of the Lord, if one follows the regulative principles for avoiding sinful life one will remain in goodness and get this opportunity. Human life is meant for this purpose. But if we waste our life just living like cats and dogs, eating, sleeping, mating, and defending, then we shall lose this opportunity.

Rascals, however, do not know this. They do not believe that there is a next life. In Russia a professor, Professor Kotovsky, told me, “Swamiji, after this body is finished, everything is finished.” He is a big professor, yet still he said that. Such men may pose as scientists and philosophers, but actually they have no knowledge, and they simply mislead others. This is our greatest source of grief, and therefore I have requested the members of the Kṛṣṇa consciousness movement to challenge and defeat these rascals, who are misleading the entire human society. People should not think that the devotees of Kṛṣṇa are mere sentimentalists. On the contrary, the devotees are the greatest philosophers and the greatest scientists.

Kṛṣṇa has two engagements: paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām – giving protection to the sādhus, the devotees, and killing the demons. Kṛṣṇa gave protection to the Pāṇḍavas and Vṛṣṇis because they were devotees, and He also killed demons like Kaṁsa, Aghāsura, and Bakāsura. Of the two engagements, His killing of the demons was His major occupation. If we examine how much time He devoted to killing and how much time He devoted to protecting, we shall find that He devoted more time to killing. Similarly, those who are Kṛṣṇa conscious should also kill – not by weapons but by logic, by reasoning, and by education. If one is a demon, we can use logic and arguments to kill his demoniac propensities and turn him into a devotee, a saintly person. Especially in this present age, Kali-yuga, people are already poverty-stricken, and physical killing is too much for them. They should be killed by argument, reasoning, and scientific spiritual understanding.

Kuntī addresses Kṛṣṇa as viśveśa, the Lord of the universe (viśva means “universe,” and īśa means “lord” or “controller”). The universal affairs are going on so nicely, with the sun rising just on time, the seasons changing, and the seasonal fruits and flowers making their appearance. Thus there is no mismanagement. But how are these things going on so nicely if there is no controller? If we see any establishment going on very well, we immediately understand that the manager, director, or controller of the institution is expert. Similarly, if we see the universal affairs going on nicely, we must know that behind them is a good controller. And who is that controller? That controller is Kṛṣṇa, as stated in Bhagavad-gītā (mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram). Therefore Kuntī addresses Him as viśveśa, the controller of the universe. People are interested only in pictures of Kṛṣṇa embracing Rādhārāṇī that depict the dealings of Rādhā and Kṛṣṇa to be like those of ordinary boys and girls. They don’t understand Kṛṣṇa. Such obnoxious pictures should be avoided. Kṛṣṇa is the supreme controller. Let there be a picture showing how Kṛṣṇa is controlling the whole universe. That kind of picture is wanted, not these cheap pictures.

Unless the living force is present within the body, the body cannot move or work nicely, and similarly within the universe, the cosmic manifestation, Kṛṣṇa is present as the living force – Kṣīrodaka-śāyī Viṣṇu, or Paramātmā. Therefore Kuntī addresses Kṛṣṇa as viśvātmā, the soul of the universe. Rascals do not know how this world is moving and how this universe is acting, and therefore they should learn from Śrīmad-Bhāgavatam.

Kuntīdevī also addresses Kṛṣṇa as viśva-mūrti, the personality of the form of the universe. When Arjuna wanted to see Kṛṣṇa’s universal form, Kṛṣṇa immediately manifested it. This is another of Kṛṣṇa’s opulences (vibhūti). The original form of the Lord, however, is Kṛṣṇa with two hands, playing on the flute. Because Arjuna was a devotee and wanted to see the universal form, Kṛṣṇa showed it to him, but that was not His actual form. A person may dress himself as a king, but his real, natural appearance is shown at home. Similarly, Kṛṣṇa’s real form is seen at home in Vṛndāvana, and all other forms are expansions of His plenary portions. As stated in the Brahma-saṁhitā, advaitam acyutam anādim ananta-rūpam: He can expand Himself in millions and millions of forms (ananta-rūpam), but He is one (advaita), and He is infallible (acyuta). His real form, however, is the dvi-bhuja muralī-dhara – the form with two hands holding a flute. Therefore Kuntīdevī says, “You have Your universal form, but the form in which You are standing before me is Your real form.”

Kuntīdevī prays, “Please sever my tie of affection for my kinsmen.” We are thinking, “This is my own, that is my own,” but this is moha, illusion (janasya moho ’yam ahaṁ mameti). How does this illusion come into existence? It begins with the natural attraction between man and woman. A male seeks a female, and a female seeks a male. This is true not only in human society, but also in bird society, beast society, and so on. This is the beginning of material attachment. When a man finds a woman and they unite, this attachment becomes even more firmly established (tayor mitho hṛdaya-granthim āhuḥ). Now, after the attachment increases to some degree, the man and woman look for an apartment in which to live together, and then, of course, the man needs to earn money. When they are well settled, they must have children and also some friends to come and praise them: “Oh, you have such a nice apartment and such nice children.” In this way one’s attachment increases.