Everyone is busy to see the body. And the body, expansion of the body, is described here. Body, deha, then from the body there are children, apatya. And then, through the wife, body expands, strī. Strī means "Which expands." In this material world the point of attraction is strī and puruṣa, man and woman, male and female. There is an attraction, natural. So the man wants woman, woman wants man, because there is attraction. And when, by that attraction, the man and woman is united, then the result is the children. Puṁsaḥ striyā mithunī-bhāvam etaṁ tayor mitho hṛdaya-granthim āhuḥ (SB 5.5.8). Then the attraction for this material world increases. When one is alone, he's not so much attached with the material world. But as soon as he unites with the other party, then he gets children, and the attraction increases.
The real business is that we have to withdraw our attraction for this material . . . that they do not know. I am a spirit soul. Being attracted by this material nature, I am now encaged within this body, and I am changing this body. Just like I am changing this body from boyhood to childhood, childhood to . . . from childhood to boyhood, from youthhood. In this way, I have been entangled in this transmigration of the soul. This is my problem. Bhagavān, Kṛṣṇa, says: "The real problem is janma-mṛtyu-jarā-vyādhi (BG 13.9)." This is not problem. Nowadays they have discovered so many problems. But actual problem—janma-mṛtyu-jarā-vyādhi—they are not very much serious. Therefore they have been described here as pramattaḥ, mad. He does not know what is the real problem, but he is very busy with the superficial problems. Therefore śāstra says that these people, blind, they do not know what is the problem. Na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31). My real self-interest is to go back to home, back to Godhead. That is my real self-interest. They do not know. They want to live here, which is described as duḥkhālayam aśāśvatam (BG 8.15), simply a place of miserable condition and repetition of birth, death, old age and disease.
So, apaśyatām ātma-tattvam (SB 2.1.2), those who are not very intelligent to see about the truth of ātma, they're entangled. How it is entangle? deha-apatya, this body and the offspring, children, born out of this body through the wife, dehāpatya-kalatrādiṣu ātma-sainyeṣu (SB 2.1.4). Everyone is thinking that 'I have got my good wife. I have got very nice children. I have got my nice society, nation', and so on, so many. Dehāpatya-kalatrādiṣu. And he's thinking that 'They are my soldiers, here is this fight, struggle for existence'. Everyone is struggling to exist, and everyone is thinking, 'They are my soldiers. These, my wife, children, society, friendship, nation, they'll give me protection'. But nobody can give protection. Therefore he's explained here as pramattaḥ, pāgala. Nobody can give you protection. Not only will (not) be able to give protection, but they will be also finished. Dehāpatya-kalatrādiṣv ātma-sainyeṣv asatsv api, teṣāṁ pramatto nidhanam (SB 2.1.4). At any moment it can be finished. Paśyann api na pa . . . he's seeing that, "My father died. My father's father died. The uncle died." So they will also die. How he can . . . "I'll also die." So how, all we are dead bodies, how we can help one another? But because he's mad, he does not see. He's trying to maintain the status quo. That will not give him protection.