Just like a child is born so small from the mother's womb, and it changes body every second. Then he becomes a young child or a boy, then young man, then old man like me, and so on. In this way this changing, body changing, is going on. And the final change is called death. Death means . . . just like the too much old garments cannot be used, similarly, this body is the garment of the soul. When it is . . . no longer can be used, we have to accept another body. This is called transmigration of the soul.
Now, consciousness, the symptom . . . the presentation of the soul within this body is proved by consciousness. So from Bhagavad-gītā we can understand there are two different qualities of consciousness. One consciousness is that I know about the pain and pleasure of my body, you know about the pains and pleasure of your body, but I do not know the pains and pleasure of your body, neither you know the pains and pleasure of my body. Therefore each and every one of us is individual soul, and our consciousness is limited within the body.
Similarly, there is another consciousness and another body. That body is universal body, and that consciousness is universal. That universal consciousness knows your pains and pleasure, my pains and pleasure, and millions and trillions of living entities and bodies, He knows the pains and pleasures of everyone. These are the statements in the Bhagavad-gītā. Kṣetrajñaṁ ca māṁ viddhi sarva-kṣetreṣu bhārata (BG 13.3): "As individual soul is conscious, is, only of his body, similarly, I am also conscious of everyone's body." The Supreme Personality of Godhead says that, "I am conscious of everyone's body," because He is all-pervading. He is all-pervading. That is all-pervading consciousness.
So this all-pervading consciousness, or Kṛṣṇa consciousness, we are preaching—consciousness; all-pervading consciousness, universal consciousness. So our consciousness, when it is dovetailed with universal consciousness, then our consciousness also become universal consciousness.