“One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature, and thus comes to the level of Brahman.” (Bg. 14.26)

Thus one who is engaged in Kåñëa conscious activity is at once elevated to the transcendental position. By nature we are not matter but Brahman (ahaà brahmäsmi). The philosophy of Çaìkaräcärya is mainly based on the principle that we should not think that we are products of this material nature. It is by some unfortunate accident that we are in contact with material nature. Actually our nature is that of spirit, Brahman, and that nature has to be invoked. This material life is a diseased condition; when we are situated in Brahman, we are in our healthy condition. That healthy Brahman condition is immediately attained as soon as we engage ourselves one hundred percent in Kåñëa consciousness.

When we transcend material nature through the rendering of service unto Kåñëa, what is our status? Do we become zero? Some philosophies maintain that after liberation from material life, after the nirväëa of this material body, we become zero, void. That is a dangerous theory. By nature the living entity is not attracted to zero. We may be diseased and suffering from so many elements, but if our doctor comes and says, “Let me finish your ailments by killing you,” we will immediately say, “No, no! Better let me suffer from the disease.” We do not want to be killed just to end our miseries. Thus the theory that after material life there is void is not at all attractive. Nor is it a fact. We are sac-cid-änanda-vigraha [Bs. 5.1], eternal, blissful and full of knowledge, and part and parcel of the Supreme. The Supreme Lord is sac-cid-änanda-vigraha, and we are qualitatively one with Him. Although very small, a drop of seawater is as salty as the sea, and although we are but spiritual atoms, we have the same properties as the supreme spirit whole. There is no question of being void, for as living entities our spiritual properties are all there in infinite variegatedness. If, however, out of the frustration of material existence we commit suicide, we do not end our miseries. We simply create other miseries. If one attempts suicide but does not succeed, or is somehow revived, he is subject to being punished under state law. Similarly, the laws of nature treat suicides as criminal acts. We are to end this material life only after finding out the true blissful life of eternity. We should not simply be trying to end the miseries of this life simply out of frustration, but we should engage ourselves in activities that will raise us to spiritual life.

The four divisions of human society were created by Çré Kåñëa in order to facilitate this process of elevation. Just as a student is elevated from a lower class to a post-graduate class, the divisions of labor (cätur-varëyam) are created to elevate us from the lowest stages of consciousness to the highest stage of Kåñëa consciousness. This process is a process of cooperation. In the human body, the most important part is the head, then the arms, the belly and the legs. Although the head is considered to be the most important part, there is no question of neglecting the legs or any other part. Similarly, in the divisions of human society, no one division is important to the exclusion of the others. Of these divisions, the brähmaëas are considered to be the intellectual class, the class of teachers; the kñatriyas are the administrative and military class; the vaiçyas are the mercantile and agricultural class; and the çüdras are the common laborer class. In a properly run society, all of these classes are required. If they cooperate in their progress toward Kåñëa consciousness, there is no strife amongst them.

In the present social status, we find that we are existing in these four divisions, but there is no cooperation. Everyone is dissatisfied. Today there is great strife between the capitalist class and laborer class because between them there is no compromise. There is only friction. All this strife amongst the classes is due to lack of Kåñëa consciousness. Indeed, there is not even a possibility of cooperation unless there is Kåñëa consciousness. Kåñëa consciousness is absolutely essential for harmonizing all facets of human society. Regardless of what class we belong to, if we cooperate in Kåñëa consciousness, there will be peace in the world.

Thus Kåñëa consciousness is the utmost necessity for all divisions of society. Every chapter and every conclusion of Bhagavad-gétä aim toward Kåñëa consciousness. Çré Kåñëa, who is speaking Bhagavad-gétä, is always stressing devotion to His personal Self.