What is ceto-darpaṇa-mārjanam? The ceto-darpaṇa-mārjanam: how to cleanse the heart. When you think that, "I am also eating and the animal also eating, or the bird is also eating, but he has no problem of eating; I have the problem of eating . . ." Just try to understand. A bird has no problem. In the morning he does not think where he has to eat. He knows, "My eatables are there somewhere. I go just to the tree and there is fruit, I will eat."
Similarly, every man has also something eatable everywhere. That is not a problem. But we have created problem for eating, sleeping, mating, which is no problem for the animals. Just try to understand. This is God. Then if you think clearly that if the animals, the birds, the beasts, they have no problem for eating, sleeping, mating and defending, why—we are civilized human being—why we have got this problem? That means you have created the problem. You have created this problem. Our so-called civilization means we have created so many problems.
So this ceto-darpaṇa-mārjanam means to solve all the problems. That is Kṛṣṇa consciousness movement. If you take to this Kṛṣṇa consciousness movement, then all the problems of the society, human society, of the world, will be solved. The first thing is Kṛṣṇa consciousness movement. We accept that everything belongs to God. Take, for example, now we are claiming, "This is my country." Like you Americans, you have got vast land, but you . . . formerly, this vast land did not belong to you. You were Europeans or somewhere; this land was lying vacant. It becomes . . . belonged to the Red Indians, but by force you came. Now you are claiming that it is your land.
Actually it is not your land; it is God's land. The land was there before you came here, and still there. And maybe after some hundred years or so you may vacate, and somebody may come. This is going on. Actually the land is there. It belongs to God, and we are claiming, "This is my land," "This is my land," and therefore there is struggle, there is war, there are animosity and so on.
But if people accept this philosophy that all land on the surface of the globe belongs to God, Kṛṣṇa, then whole problem is immediately solved. Is it not? If I . . . just like I am sitting here. I am sitting here in this hall of the university. I am speaking. There is no trouble. But if I claim, "Now I have sat down in this room for two hours or one hour, now it has become my property," then there is trouble. I came as outsider, and I remained here for one hour, and how can I claim this is my property? Similarly, we are coming. Of course, we do not know the . . . there is no such education from where you are coming or after death where you are going. But we can know all these things from Vedic literature.