We should not falsely claim that, "I am the supreme consciousness." That is another mistake. I am not the supreme consciousness. Supreme consciousness means that . . . just like with my consciousness I can feel what is happening in my body, but with my consciousness I cannot feel what is going on in your body—similarly, you also cannot feel what is going on in my body. But the supreme consciousness is that which can know what is going on in your body, which is going on in my body, which is going on universally, everyone's body, He is . . . He knows. That is supreme consciousness.
Supreme consciousness, He has distinguished in this way, that we, the . . . in the battlefield . . . He first of all made this clear, that "My dear Arjuna, yourself, Myself and all these people who have assembled before us for fighting, all of them as living entities, they existed, and they are existing at present, and they'll continue to exist." "They will continue to exist." That means the soul is eternal. Then He has described the nature of the soul and the nature of the body very nicely and has concluded that soul is eternal, but the body is not eternal. Antavanta ime dehā nityasyoktāḥ śarīriṇaḥ (BG 2.18). Śarīriṇaḥ means one who possesses this body.
This thing we have discussed in the Second Chapter, and in the Third Chapter Arjuna is advised to adopt the means of karma-yoga. For spiritual emancipation we have to act on the platform of consciousness, and because we are now engaged in material engagement, it is not possible for us to at once get rid of this material consciousness, but we have gradually to get out of it. And that is called karma-yoga. Karma-yoga means you have to adopt this process of karma-yoga in such a way that even within your material body you shall be able to act on spiritual platform, consciousness. That we have already discussed.