Actually, everyone is suffering or enjoying. There is no enjoyment, only suffering. But the struggle for existence, to counteract the suffering, we take it as enjoying. Actually there is no enjoying.
In the Bhagavad-gītā you know . . .
(aside) It is disturbing, the child.
In the Bhagavad-gītā that . . . what I was speaking? Enjoying and suffering. Bhagavad-gītā, Kṛṣṇa says that, "This place . . ." The supreme authority says: "This place, this material world, is duḥkhālayam aśāśvatam (BG 8.15): it is the place for suffering." That is a fact. One person is trying to accept suffering as enjoying, and another person is trying to end actually suffering. This is the difference between sane and insane person. I'll give you a practical example, that in the prison, government prison house, there are some prisoners who are called first-class prisoners. They are given special favor by the government.
So . . . and there are third-class prisoners also. But both of them are prisoners. And prison is not meant for comfortable life. It is meant for suffering. The Bhaktivinoda Ṭhākura therefore sings, anādi karama-phale padi' bhavārṇava-jale taribāre nā dekhi upāya (from Gītāvalī). One who is sane person, he knows that, "I may be first-class prisoner, but that does not mean I am not prisoner. I am prisoner." The suffering of the prison house, that I have no independence to do anything, that is prison life.
We are . . . everyone is thinking that we are independent, but that is not the fact.
- prakṛteḥ kriyamāṇāni
- guṇaiḥ karmāṇi sarvaśaḥ
- ahaṅkāra-vimūḍhātmā
- kartāham iti manyate
- (BG 3.27)
Actually, everybody is being carried by the laws of material nature, but a foolish person is thinking that he is doing himself. So here it is said that prāyeṇa etad bhagavata īśvarasya viceṣṭitam: we cannot do anything without the will of the Supreme Personality of Godhead. Just like in the state you cannot do anything without the sanction of the government—similarly the supreme state, the supreme order-giver, Kṛṣṇa, or God, without His sanction we cannot do anything.
But here it is said that mitho nighnanti bhūtāni bhāvayanti ca yan mithaḥ. Sometimes by His will we kill one another, and sometimes we give protection one another. So does it mean that in different time Kṛṣṇa is giving different intelligence? No. Kṛṣṇa's action is daiva, superior. Just like the high court, the judge is . . . somebody condemning somebody that, "This man should be hanged," and other man, "Yes, he must get the degree. He will get the millions of dollars from that person." Now, is he partial? He is giving somebody millions of dollars, and somebody is ordered to be hanged. Is he partial? No. He is not partial. He is simply administering the law, that's all. This man has created such a situation that he should be condemned to death, and this man has created such situation that he will be rewarded by ten thousand, er, millions of dollars. It is his action.
karmaṇā daiva-netreṇa (SB 3.31.1). We are acting, and daiva-netreṇa, by superior administration, daiva-netreṇa, we are getting different types of body, and suffering the or enjoying the consequence. This is our position. Kṛṣṇa is . . . God is . . . it is said in the Bhagavad-gītā, samo 'haṁ sarva-bhūteṣu (BG 9.29): "I am equal to everyone." Otherwise how He is God? God is not partial, that somebody should be killed and somebody should be rewarded with ten thousand dollars. No. It is our own work. We situate . . . we create such situation. That we should know. We forget. Now, somebody I kill in my last life—just like here, if I kill somebody—then I shall be killed also, by the law, nature, or law of God.
Similarly, I forget that because I kill somebody, now that somebody is killing me. So forget. But Kṛṣṇa reminds, "Now this person killed you," or "This child killed you last life. Now you can kill in the womb. Now you kill." Viceṣṭitam. He reminds. Because Kṛṣṇa is described: anumantā. Anumantā upadraṣṭā. He is witness. Now this man has killed this man. Now he gets the opportunity to kill him again. And Kṛṣṇa reminds you, "Kill him. Here is opportunity." This is the position. Don't think when it is said that īśvarasya viceṣṭitam, it is by the will, that will. Because He is equal to everyone, so everyone should get chance to retaliate. That is going on.
So God is not partial. He is impartial. Samo 'haṁ sarva-bhūteṣu na me dveṣyo 'sti na priyaḥ (BG 9.29). Nobody in the material world . . . just like jail superintendent or the government. The government is not partial. Government is equal to everyone, but everyone is enjoying or suffering according to his own work. So that is reminded. That is reminded and sanction given that, "This body, this being, killed you in your last life. Now I give you sanction, you can kill him." This is called nighnanti. Mitho nighnanti. And "This man gave you protection, so you give him protection." So what is the wrong there? There is nothing wrong. It is equal justice. Because . . . don't think that because God, or Kṛṣṇa, gives sanction, viceṣṭitam, therefore He is partial. No. He is always impartial. We are suffering our own activities. karmaṇā daiva-netreṇa (SB 3.31.1). We are getting different types of bodies, suffering.