Somebody, I think he is very much enjoying, so I also think, "Why not I enjoy like him?" This is natural. We have got independence to think like that. Similarly, when the living entities, whose business is to serve Kṛṣṇa, when he wants to become Kṛṣṇa, when he wants to become God, although he is dog, still, when he wants to imitate, he is immediately put into the clutches of māyā: "All right. You enjoy. Try yourself. Try yourself to become God."
So this is material world means everyone is trying to become God. I am trying to become God, you are trying to become God. So there is competition between Gods. He has forgotten that he is dog, but he's trying to become God. Especially in these days, especially in our (chuckling) India, Bengal, there are so many Gods incarnation, rascal. You see? So many.
As if God is so cheap thing that anyone can become God. So God has given us the chance, "All right. You try to become God." He's trying to become God, and more and more . . . this is asuric. Just like Hiraṇyakaśipu. As soon as his little child would say: "Kṛṣṇa," "Nārāyaṇa," he would immediately become angry, "Oh, who is this Nārāyaṇa?" "Oh, He is God." Just like this child is doing. "I am God. Who is God? You are trying to respect some other God?"
So this philosophy is there always, and now it is very prominent that everyone should become God. So many svāmīs, they come to your country and they, "Oh, you are God, I am God, this God, that God." So this is going on. And in the lower stage they are grossly under the impression that "I am this body," "I am this mind" or "I am this intelligence." And later on, "I am God," and so many things.
So this Bhāgavata, Śrīmad-Bhāgavatam, explains that Supreme from where everything is emanating. Janmādy asya yataḥ (SB 1.1.1). From the very beginning. Janmādy asya yataḥ anvayād itarataś cārtheṣv abhijñaḥ svarāṭ. Very nicely. You have read our explanation, English explanation, in the Śrīmad-Bhāgavatam. What is that Supreme? That Supreme, janmādy asya yataḥ, that Supreme is abhijñaḥ.
He knows everything. But the so-called cheap Gods, do they know everything? He does not know even what is going to happen in next moment. Just like I heard there was a "God," Meher Baba. He had came. And he did not know that he is going to meet with some motor accident, and still he claimed that he's God. You see?
So Śrīmad-Bhāgavatam is the right explanation of the philosophy. What is the original source of everything, that is the beginning: janmādy asya yata. Therefore it is called bhāṣyāyaṁ brahma-sūtrāṇām. Bhāṣya ayam. Ayam grantha, Śrīmad-Bhāgavatam, is the right commentary on the Vedānta-sūtra. So how this Vedānta-sūtra commentary was originally written by the author himself is explained in the Fifth Chapter of Śrīmad-Bhāgavatam, First Canto. You try to understand it.
So the cause was that after compiling all these Vedic literature up to the end, Vedānta-sūtra, Vyāsadeva was not satisfied. Vyāsadeva was still morose. So Nārada Muni—he is spiritual master—he could understand that Vyāsadeva is seeking something that, "Why I am morose? I have tried to give knowledge to the people as far as possible, as far I have known from reliable sources. So why I am not satisfied?"
At that time Nārada came to him, and Vyāsadeva received him, as it is the duty of the disciple to give good reception to the spiritual master.