Now, for our..., solving our problems... What is our problems? That we do not know. There is a great problem. The problem is repetition of birth, death, old age and disease. This is the problem. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9). Those who are intelligent, they will..., they will see that these are the real problems. But they do not care. Mṛtyu, they think, "All right, it is coming naturally. Let us die." But they do not know, after death, where he's going? "Never mind. I shall forget." People say like that. In Western countries, when I speak, these questions are raised and they are so callous, they say, "Never mind. Next time, if I become a dog, what is the harm? I'll forget that I was a man." Plainly they say. So many people have gone so much down that they cannot understand that low-grade life is not desirable. High grade life is desirable. They do not make any distinction. In whatever life it may be, if there is sufficient arrangement for eating, sleeping, mating, then they are happy. Viṣayaḥ khalu sarvataḥ syāt. By God's grace, nature has sufficiently given opportunity for enjoying these things: eating, sleeping, mating and defending. Just like these monkeys, they have got enough facilities for eating, sleeping, mating, especially mating, they have got very good facility. Beginning from the morning, they are going on in sex matters. And defending also, they have got nails and teeth.
So these things, śāstra says, viṣayaḥ khalu sarvataḥ syāt. These necessities of life, they can be obtained in any form of life. There is no scarcity. But the human form of life, if it is wasted only for these facilities of life—eating, sleeping, mating and defending—then what is the credit of getting a human form of life? The śāstra therefore says, tasyaiva hetoḥ prayateta kovidaḥ. In human form of life one should try to achieve that perfection which was not obtained in previous lives after wandering heaven and hell and all species of life. Bhramatām upary adhaḥ. Upari adhaḥ means upwards and downwards. And we are wandering: sometimes downwards, sometimes outwards, sometimes poor, sometimes rich, sometimes man, sometimes dog, sometimes tree, sometimes demigod. In this way, we are wandering. Caitanya Mahāprabhu therefore says, ei rūpe brahmāṇḍa bhramite kona bhāgyavān jīva (CC Madhya 19.151). We are wandering in this way in different species of life, in different planets, but somehow or other, if one is fortunate, he comes in contact with a devotee by the grace of Kṛṣṇa. Guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja (CC Madhya 19.151).
Here it is, also, it is said, śreyāṁsi tatra khalu sattva-tanor nṛṇāṁ syuḥ. If we want our ultimate goal, ultimate success, then we should accept the sattva-guṇa form of the Lord. The rajo-guṇa form and tamo-guṇa form are there, Lord Śiva and Lord Brahmā. But śreyāṁsi, if we want our real benefit of life, then it is better to take shelter of the form of sattva-guṇa. That will be explained in the next verse: pārthivād dāruṇo dhūmas tasmād agnis trayīmayaḥ. Just like earth, from the earth the tree grows. So tree grows means wood. Now, if you ignite the wood, first of all there is smoke, then there is fire. So my necessity is fire, neither the wood, nor the earth, nor the smoke. Similarly, for getting out of these material clutches one has to take shelter of Viṣṇu—not of Lord Brahmā nor Lord Śiva. It is explained in the Bhagavad-gītā: kāmais tais tair hṛta-jñānāḥ yajante anya-devatāḥ (BG 7.20). Anya-devatāḥ means Lord Śiva and Lord Brahmā and others. There are many, thirty-three crores of different demigods. Indra, Candra, Varuṇa, so many. So the chief of them is Lord Brahmā and Lord Śiva. Lord Śiva is therefore called Mahādeva. He is above all these demigods. And Lord Śi... Brahmā is called pitāmaha. Pitāmaha means he's the father of all demigods. He's the father of Lord Śiva also.