This friend is giving us facility. Kṛṣṇa is always our friend. Natural friend. That is stated in the Bhagavad-gītā. Suhṛdaṁ sarva-bhūtānām (BG 5.29). Suhṛdam means suhṛt. There are different kinds of friend, but here... In Sanskrit, for different kinds of friend, there are different names. Just like one friend is called bandhu. One is called mitra, one friend is called suhṛt. There are differences. Therefore they are different words. Just like in English language there is only one word "friend." But in Sanskrit, because it is perfect language, friend—what kind of friend. So Kṛṣṇa says that "I am suhṛdaṁ sarva-bhūtānām." Suhṛt, suhṛt means he's such a friend... Just like you have got a friend. Sincerely he wants how you shall be happy. Just like your mother. Mother is also friend. Or wife, devoted wife. She is also friend. So mother, wife, or any such relative, or father. Or there are many persons in our ordinary relationships. So they want actually that "My, this friend be happy." That is real friend, suhṛt. And mitra, social friendship. Bandhu, official friendship. But suhṛt, suhṛt means one who actually desires good of his friend. "Sincere friend" which you describe in English. So Kṛṣṇa is suhṛt. He's always expecting my good. How I shall be good. Therefore He is canvassing me: "Please, you surrender unto Me." Just like father says, "My dear boy, why you are acting independently? Foolishly you are suffering. Just surrender unto me. I shall give you, I shall give you protection." Similarly Kṛṣṇa is friend like that. He's always asking. He is going with me in any type of body. Even if I get the body of a dog, Kṛṣṇa is always there with me. That is stated in Bhagavad-gītā, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). Īśvara, the Supreme Lord, is staying within the heart of every living entity. So every living entity means He is staying even with the cats, dogs, hogs, or any lower type of animal. He has no hesitation because He is not living with him. He's living in Vaikuṇṭha, but He's so friendly that wherever this friend is going, He's also going there. He is with... As Paramātmā, He is doing friendly activities. He's sending His bona fide servant as spiritual master. He's coming as incarnation. He's coming as devotee, Lord Caitanya. He's helping us in so many ways. But we are so foolish we are not accepting Him. You see. He's so... Nobody can be better friend than Kṛṣṇa. But we are so much unfortunate, so much captivated by the external energy that we don't accept Kṛṣṇa as friend. We accept so many other things as friend. Go on.
Viṣṇujana: "Forgetfulness of this relationship by the atomic soul is the cause of one changing his position from one tree to another or from one body to another."
Prabhupāda: Now here... He's giving trouble to the friend. I am giving to my sincere friend Kṛṣṇa simply trouble. Just like a bird is flying from one tree to another. The friend bird is also there. He has no business, he has no interest to be there because he is not eating anything from the tree. He has nothing to do. But because his friend is there, he goes. So we are changing our body as the bird, the changing from one tree to another. But Kṛṣṇa, the supreme bird, is also going with me. Go on.
Viṣṇujana: "The jīva, the soul, is struggling very hard in the tree of the material body. But as soon as he agrees to accept the other bird..."
Prabhupāda: That's all.
Viṣṇujana: "...as the supreme spiritual master..."
Prabhupāda: Then here is the solution. He's simply taking unnecessary trouble. Kṛṣṇa says that "I'll supply you everything. There is no necessity of going from here to there." No. But I'm not accepting it. Tyaktvā dehaṁ punar janma naiti mām eti kaunteya (BG 4.9). One who understands this, "how Kṛṣṇa is helping me, how He is my, the greatest well-wisher, friend," immediately we can stop all these problems of life and go back to Godhead, go back to home.
Viṣṇujana: "But as soon as he agrees to accept the other bird as the supreme spiritual master as Arjuna has agreed to do, by voluntary surrender unto Kṛṣṇa for instruction, the subordinate bird immediately becomes free from all lamentation."
Prabhupāda: Yes. As Arjuna has accepted. Arjuna was talking with Kṛṣṇa as friend, but he has accepted. Although he is friend, he has accepted Him as spiritual master. The significance is that as soon as you accept somebody as spiritual master, you cannot argue. You have to accept. You have to accept. Therefore the selection of spiritual (master) must be very scrutinizing. You cannot accept anyone as spiritual master. You must be very much satisfied that here is a person who can solve the problems of my life. Just like Arjuna thought. He plainly said that "The problem which is before me, I know, beyond You, besides You, nobody can make solution." That is the way of accepting spiritual master. When one is fully convinced that "Here is a person who can actually solve the problems of my life," then one should accept spiritual master. In the Hari-bhakti-vilāsa there is such process that one should accept a spiritual master after associating with him for some time. Similarly, the spiritual master also shall accept somebody as disciple after associating with him for some time, whether he is eligible or not. This is the process. Go on.
Viṣṇujana: 23: "The soul can never be cut into pieces by any weapon nor can he be burned by fire, nor moistened by water nor withered by the wind (BG 2.23)." Purport.
Prabhupāda: This is the distinction of the soul being spirit. You take anything of this material world, they can be burned. It is the question of temperature only. Even iron is being burned, any metal, any hard thing, stone is being burned, everything is being burned. But here it is said that soul cannot be burned. So does it mean that it is stronger than iron and stone? But it is very fragmental, minute, atomic portion. But it cannot be burned. So all these symptoms... Cannot be burned, cannot be cut into pieces. So here the Māyāvādī theory will fail. If the soul cannot be cut into pieces, then how the soul has become enwrapped with māyā? They give the example, ghaṭākāśa-poṭākāśa. Of course, they say that it is covered, it is not cut into pieces. But the soul is separated, I mean to say, a separate identity constitutionally. That will be confirmed in the Fifteenth Chapter. Mamaivāṁśo jīva-bhūtaḥ sanātanaḥ (BG 15.7). Sanātana means eternally. Eternally the example just like fire and fire sparks. The fire sparks are part and parcel of the fire. Similarly the soul, individual soul, is part and parcel of the Supreme. But that part and parcel is eternally. Not that being covered by māyā, it has become individual. No. Individual permanently. Permanently individual. As God is permanently individual, so every one of us living entities, we are permanent. It is not that by māyā we have been separated, cut into pieces, fragment. It is clearly stated it cannot be cut. If it is not cut, cannot be cut, then how I have become fragment? That I am not cut fragment. I am eternal fragment. That is confirmed in the Fifteenth Chapter, sanātana, eternal. Try to understand. Just like you take a paper, you cut into pieces. That is cut. But here it is said that the spirit cannot be cut. Then how we have become fragment pieces, different individuals? That means we are eternally so. We are eternally individual. It is not that by the influence of māyā you have been cut into pieces. No. Here it is said you cannot be cut. Another, it cannot be burned. If you study one verse of Bhagavad-gītā, you understand so many things. It cannot be burned. Now if it cannot be burned, then in fire also there is soul. The materialists say that in the sun globe, it is impossible to have living entities there. No. Because it cannot be burned. So impossible, possible. So this Vedic knowledge that sun planet is a planet just like other planets, and it is fiery, and the residents are also fiery body. So why one should be astonished that there is living entity? Then why they should deny that there is no living entity? They are denying that in the moon planet also there is no living entity. Why? Why? Living entity can be everywhere. Sarva-ga. This very word has been used in Bhagavad-gītā. Sarva-ga. You'll find it. Sarva-ga means he can go everywhere. He can live in the fire also. And actually we see that in the air there is living entity, in the water there is living entity, in the land there is living entity. So why not in the fire? Fire is one of the elements like air, water, land. So if in other elements there is possibility of living beings, why not in one? What is the reason? What is the argument? And Vedic literature gives us information that in the fire there is germ also. Just like in water there is germ; in the earth there is germ; in the air there is germ, living entities. Similarly in the fire there is also. And here it is said it cannot be burned. Even it is in the fire, there is no possibility of being burned. So why not in the fire? It requires a different type of body only. That's all. Just like the fish. It has got a different type of body. It is living very comfortably in the water. You have got a different type of body. You are living in the land very comfortably. You cannot live in the water. The fish cannot live in the land. Similarly, in the fiery planet, just like sun, there must be living entities. There must be. You cannot say by any reason that there is no living entities. How you can say? If it is a fact that living entity cannot be burned. Is it not? Just try to understand. Yes.
Viṣṇujana: 24: "This individual soul is unbreakable, insoluble (BG 2.24)."
Prabhupāda: Unbreakable, again. The Māyāvādī theory that it has broken parts by māyā. No. Unbreakable. That means eternally we are individual, separated. Just like we are sitting, all individual. This is our eternal position. Kṛṣṇa is confirming that "Arjuna, yourself, Myself, and all these people who are assembled here, they're all individuals. They existed in the past, and they'll continue to exist in the future." So this is a confirmed truth, that every living entity is individual and Kṛṣṇa is also individual. And that is also stated in the Vedas. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). He is the chief of all these individual living entities. That is the difference. He is the chief. Just like you have accept me the chief of your group. But that does not mean in all other respects we are all one. You have got the same feeling; I have got the same feeling. You have selected me, or I have got some extraordinary qualification, I am controlling you. Similarly Kṛṣṇa has got the extraordinary quality by which He can control the whole situation. Otherwise, He is as individual as we are. That's all. The supreme controller. We use this word. That's all. Kṛṣṇa is... Just like we are sitting face to face, Kṛṣṇa is like that. You can have that opportunity. Just like Arjuna had the opportunity. Similarly you'll have the opportunity. You have to take the opportunity. You'll see Kṛṣṇa face to face, talk with Him face to face, play with Him face to face. It is so nice, Kṛṣṇa consciousness. Yes. Go on.
Viṣṇujana: "He is everlasting, all-pervading, unchangeable, immovable, and eternally the same."
Prabhupāda: Everlasting. This is the... Everlasting. Then why I am not everlasting now? This is my diseased condition. People should take it like this. Here it is stated that the living entity is everlasting, but my present position is not everlasting. I'm temporary. So why shall I be in this temporary..., such abominable condition? I am everlasting. So they are so rascal fools they do not search out how He can be everlasting. They are trying to (sic) oint this body. That's all. Everlasting body by ointment, you see? That is not possible. That is their foolishness. They are trying to make this body, by so-called science, everlasting. That will never be possible. Your everlasting position is that you are spirit soul. You have to transfer yourself in that healthy condition. Not this diseased condition. This is disease. My birth and death is disease. You have to cure this disease. That is your problem, real problem. But they are not serious about solving this real problem, birth and death. They are thinking, "So long I live, let me enjoy senses as far as possible, and let me enjoy." That's all. That's their philosophy. Child's philosophy. Just like child does not look forward his future. He's very playful. He sees that "This playing will make me happy." Similarly, these rascals, they are simply enjoying senses, forgetting their future life. So this is a rascal civilization. This is not a good civilization. You see? Childish civilization. However they may be proud of their advancement of knowledge, it is childish civilization because they have no future. Everlasting. "How I am going to be everlasting," they do not think of it. You see? This one word can give so many volumes of thoughts to the real philosopher, to the real thinker. Here it is stated that the living entity is everlasting, and where is that living entity everlasting? Why it is not so? This is the problem.