Sevonmukhe hi jihvādau (Brs. 1.2.234). If you are in service attitude, then beginning from your tongue... Jihvā, jihvā means tongue. Jihvādau, beginning with tongue. The God realization begins with your tongue and ear. You chant Hare Kṛṣṇa and hear the transcendental name, and gradually you shall realize.
Just like an experienced man knows that there is sun in the sky although it is invisible. Similarly, the actual word, here it is stated, bahūni me vyatītāni janmāni tava cārjuna. So God or the living entities, they're appearing and disappearing. Just try to understand the same example, sun. Sun is always existing, but it is appearing and disappearing. Similarly, we also appear and disappear.
Actually, we are eternal. Both God and the living entities they are qualitatively one, eternal. Sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Sat means eternity, and cit means full of knowledge, and ānanda means full of joy. These are the qualifications of God and living entity. Therefore we are hankering after pleasure. All people are working hard, day and night, for pleasure. Because by constitution, he is pleasureful, joyful. As soon as there is little hindrance to the process of his joyfulness he becomes sorry. This is my nature. Sac-cid-ānanda-vigrahaḥ (Bs. 5.1). But God and the living entity, both being sac-cid-ānanda-vigrahaḥ... Vigraha means form, individuality. So God has form, and you have got also form, I have got also form, everyone has got form. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). He is the supreme individual personality, and we are subordinate personalities. That is the difference. Otherwise, in quality, God, you and me, are all the same. That Kṛṣṇa says.