We are, at the present moment in the material existence, we are trying to be satisfied. That is also . . . the example is there: Just like a child is crying. You give him something eatable, he puts it in the mouth, and he's satisfied; no more crying. Similarly, actually if we want to be satisfied, then, as it is said here, saṁsthāṁ vijñāya sannyasya karma trai-vargikam. Give up this, saṁsthām, saṁsthāṁ vijñāya . . . saṁsthām means death. Death is sure. Death is the best surety as . . . "As sure as death." Nobody can say that, "I can avoid death." That's a fact.
So one who actually understands that, "I'll have to die . . ." People do not understand. Everyone thinks that he will not die. He'll not die. That is called māyā. He's seeing that everyone is dying; still, he's thinking that "I shall not die" or "I shall live for millions of years. There is no question of death." But it is a fact. You may be advanced in science, but he . . . this death is sure. That's a fact.
Therefore it is advised here that saṁsthāṁ vijñāya, one who is actually intelligent, he should know that he will die. But the karmīs, the rascals, he knows also that he will die—at least, theoretically accept—but he wants to enjoy, since the death does not come, to the fullest extent. That is the present condition of the society. He knows that he will die. "So, so long my senses are there, let me gratify."