Real planning, is this varṇāśrama-dharma. Varṇāśrama means a regulative, regulative life. So we have come to this world. There will be no difficulty for our maintenance. Peacefully let us live and save time for spiritual consciousness, for advancement of. Tapo divyaṁ yena śuddhyet sattvam (SB 5.5.1). We have to rectify, purify our existence. This present existence is not purified. Otherwise, why we are accepting death? Because the existence is not purified. But we don't care for it. We are so dull, mūḍha. Mūḍhatvam. Mūḍhatvam. There are so many big, big scholars of Bhagavad-gītā, but they do not know the first lessons of Bhagavad-gītā, first lessons of Bhagavad-gītā. First lesson of Bhagavad-gītā is there: na hanyate hanyamāne śarīre (BG 2.20). Na jāyate na mriyate vā kadācit, nityaḥ śāśvato 'yaṁ, na hanyate hanyamāne śarīre. Who is thinking of this, that na hanyate hanyamāne śarīre (BG 2.20), if after the destruction of this body I am not annihilated—that is a fact—but who is making research about it? And still, they are big, big scholars of Bhagavad-gītā, and they do not know even the A-B-C-D of Bhagavad-gītā.
This is the first lesson of Bhagavad-gītā:
- dehino 'smin yathā dehe
- kaumāraṁ yauvanaṁ jarā
- tathā dehāntara-prāptir
- dhīras tatra na muhyati
- (BG 2.13)
Na jāyate na mriyate vā kadācit, na hanyate hanya. . . They do. . . These things do not strike even their dull brain, that "If ātmā. . . I am ātmā. I am the soul. I do not die even after the annihilation of this body. But that means I will have to accept another body. But is this very good job? Why not seek after the our original position, when there is no more change of body?" This question does not arise even. But it is very easy. For that reason, Bhagavad-gītā is there. Everyone can avoid this birth and death. That is the business of human life, how to stop. . . Jarā-maraṇa-mokṣāya (BG 7.29). Vīta-rāga-bhaya-krodhaḥ (BG 2.56). Everything is there. This is the aim of life. But not. . . We are under this false ego, "I am this body." And some of us in the modes of goodness. . . That is also another kind of bondage: "I am brāhmaṇa. I am very learned scholar." But. . . That's all right, but still you have to go further, above the brahminical stage, not simply become proud of having nice birth, full of knowledge and learning. That is not sufficient. The learning should be perfect. What is that perfect learning? That vedaiś ca sarvair aham eva vedyaḥ (BG 15.15). If you are actually learned, if you are proud of becoming vedāntī, or knowledge in Vedānta, then you must be aware of Kṛṣṇa. Vedaiś ca sarvair aham eva vedyaḥ. Otherwise, śrama eva hi kevalam.